Twenty-Six Sermons, Sermon 5
A Lent-SERMON Preached to the KING,Serm. 5. At WHITE-HALL, February 12. 1629. SERMON V.
MAT. 6.21.
For, where your Treaſure is, there will your Heart be alſo.
I Have ſeen Minute-glaſſes; Glaſſes ſo ſhort-liv'd. If I were to preach upon this Text, to ſuch a glaſs, it were enough for half the Sermon; enough to ſhow the worldly man his Treaſure, and the Object of his heart (for, where your Treaſure is, there will your Heart be alſo) to call his eye to that Minute-glaſs, and to tell him, There flows, there flies your Treaſure, and your Heart with it. But if I had a Secular Glaſs, a Glaſs that would run an age; if the two Hemiſpheres of the World were compoſed in the form of ſuch a Glaſs, and all the World calcin'd and burnt to aſhes, and all the aſhes, and ſands, and atoms of the World put into that Glaſs, it would not be enough to tell the godly man what his Treaſure, and the Object of his Heart is. A Parrot, or a Stare, docile Birds, and of pregnant imitation, will ſooner be brought to relate to us the wiſdom of a Council Table, then any Ambroſe, or any Chryſoſtome, Men that have Gold and Honey in their Names, ſhall tell us what the Sweetneſs, what the Treaſure of Heaven is, and what that mans peace, that hath ſet his Heart upon that Treaſure. As Nature hath given us certain Elements, and all Bodies are compos'd of them; and Art hath given us a certain Alphabet of Letters, and all Words are compos'd of them: ſo, our bleſſed Saviour, in theſe three Chapters of this Goſpel, hath given us a Sermon of Texts, of which, all our Sermons may be compos'd. All the Articles of our Religion, all the Canons of our Church, all the Injunctions of our Princes, all the Homilies of our Fathers, all the Body of Divinity, is in theſe three Chapters, in this one Sermon in the Mount: Where, as the Preacher concludes his Sermon with Exhortations to practice,7.24. (whoſoever heareth theſe ſayings of mine, and doth them) ſo he fortifies his Sermon, with his own practice, (which is a bleſſed and a powerful method) for, as ſoon as he came out of the Pulpit,8.1. as ſoon as he came down from the Mount, he cur'd the firſt Leper he ſaw, and that, without all vain-glory: for he forbad him to tell any man of it.
Diviſio.Of this Noble Body of Divinity, one fair Limb is in this Text, Where your treaſure is, there will your heart be alſo. Immediately before, our bleſſed Saviour had forbidden us the laying up of Treaſure in this world, upon this Reaſon, That here moths and ruſt corrupt, and thieves break in, and ſteal. There, the reaſon is, becauſe the Money may be loſt; but here, in our Text it is, becauſe the Man may be loſt: for where your Treaſure is, there your Heart will be alſo: So that this is equivalent to that,Mat. 16.26. What profit to gain the whole world, and looſe a mans own ſoul? Our Text therefore ſtands as that Proverbial, that Hieroglyphical Letter, Pythagoras his Y; that hath firſt a ſtalk, a ſtem to fix it ſelf, and then ſpreads into two Beams. The ſtem, the ſtalk of this Letter, this Y, is in the firſt word of the Text, that Particle of argumentation, For: Take heed where you place your Treaſure: for it concerns you much, where your Heart be plac'd; and, where your Treaſure is, there will your Heart be alſo. And then opens this Symbolical, this Catechiſtical Letter, this Y, into two Horns, two Beams, two Branches; one broader, but on the left hand, denoting the Treaſures of this World; the other narrower, but on the right hand, Treaſure laid up for the World to come. Be ſure ye turn the right way: for, where your Treaſure is, there will your Heart be alſo.
Cor fixum.Firſt then, We bind our ſelves to the ſtake, to the ſtalk, to the ſtaff, the ſtem of this Symbolical Letter, and conſider in it, That firmneſs and fixation of the Heart, which God requires. God requires no unnatural things at mans hand: Whatſoever God requires of man, man may finde imprinted in his own nature, written in his own heart. This firmneſs then, this fixation of the heart, is natural to man: Every man does ſet his heart upon ſomething: and Chriſt in this place does not ſo much call upon him, that he would do ſo, ſet his heart upon ſomething; as to be ſure that he ſet it upon the right Object. And yet truly, even this firſt work, to recollect our ſelves, to recapitulate our ſelves, to aſſemble and muſter our ſelves, and to bend our hearts intirely and intenſly, directly, earneſtly, emphatically, energetically, upon ſomething, is, by reaſon of the various fluctuation of our corrupt nature, and the infinite multiplicity of Objects, ſuch a Work as man needs to be called upon, and excited to do it. Therefore is there no word in the Scriptures ſo often added to the heart, as that of intireneſs; Toto Corde, Omni Corde, Pleno Corde: Do this with all thine heart, with a whole heart, with a full heart: for whatſoever is indiviſible, is immoveable; a Point, becauſe it cannot be divided, cannot be moved: the Centre, the Poles, God himſelf, becauſe he is indiviſible, is therefore immoveable. And when the heart of man is knit up in ſuch an intireneſs upon one Object, as that it does not ſcatter, nor ſub-divide it ſelf; then, and then onelyonly is it fixed. And that's the happineſs in which David fixes himſelf; not in his Cor paratum, My heart is prepared, O God, my heart is prepared; (for ſo it may be, prepared even by God himſelf, and yet ſcattered and ſubdivided by us:) But, in his Cor fixum, My heart is fixed, Pſal. 57.7.O God, my heart is fixed; Awake my glory, awake my Pſaltery and Harp: I my ſelf will awake early, and praiſe thee, O Lord, among the people. A Triumph that David return'd to more then once: for he repeats the ſame words, with the ſame pathetical earneſtneſs again.Pſal. 108.1. So that his Glory, his Victory, his Triumph, his Peace, his Acquieſcence, his All-ſufficiency in himſelf, conſiſted in this, That his heart was fixed: for this fixation of the heart, argued and teſtified an intireneſs in it. When God ſayes, Fili, da mihi Cor; My Son, give me thy heart; God means, the whole man.1 Cor. 12.17. Though the Apoſtle ſay, The eye is not the man, nor the ear is not the man; he does not ſay, The heart is not the man: the heart is the man; the heart is all: and,Exod. 10.8. as Moſes was not ſatisfied with that Commiſſion that Pharaoh offered him, That all the men might go to offer ſacrifice; but Moſes would have all their young, and all their old; all their ſons, and all their daughters; all their flocks, and all their herds; he would have all: So, when Gods ſayes, Fili, da mihi Cor, My Son, give me thy heart, God will not be ſatisfied with the eye, if I contemplate him in his Works: (for that's but the godlineſs of the natural man) nor ſatisfied with the ear, with hearing many Sermons: (for that's but a new invention, a new way of making Beads, if, as the Papiſt thinks all done, if he have ſaid ſo many Aves, I think all done, if I have heard ſo many Sermons.) But God requires the heart, the whole man, all the faculties of that man: for onelyonly that that is intire, and indiviſible, is immovable; and that that God calls for, and we ſeek for, in this ſtem of Pythagoras his Symbolical Letter, is this immovableneſs, this fixation of the heart. And yet, even againſt this, though it be natural, there are many impediments: We ſhall reduce them to a few; to three; theſe three. Firſt, there is Cor nullum, a meer Heartleſneſs, no Heart at all, Incogitancy, Inconſideration: and then there is Cor & Cor, Cor duplex, a double Heart, a doubtful, a diſtracted Heart; which is not Incogitancy, nor Inconſideration, but Perplexity and Irreſolution: and laſtly, Cor vagum, a wandring, a way faring, a weary Heart; which is neither Inconſideration, nor Irreſolution, but Inconſtancie. And this is a Trinity againſt our Unity; three Enemies to that fixation and intireneſs of the Heart, which God loves: Inconſideration, when we do not Debate; Irreſolution, when we do not Determine; Inconſtancy, when we do not Perſevere: and upon each of theſe, be pleas'd to ſtop your Devotion, a few minutes.
Cor nullum.The firſt is, Cor nullum, no Heart at all, Incogitancy, Thoughtleſneſs. An idle body, is a diſeaſe in a State; an idle ſoul, is a monſter in a man.2 Theſ. 3.10. That body that will not work, muſt not eat, but ſtarve: that ſoul that does not think, not conſider, cannot be ſaid to actuate, (which is the proper operation of the ſoul) but to evaporate; not to work in the body, but to breathe, and ſmoak through the body. We have ſeen Eſtates of private men waſted by Inconſideration, as well as by Riot; and a ſoul may periſh by a thoughtleſneſs, as well as by ill thoughts: God takes it as ill to be ſlighted, as to be injur'd: and God is as much ſlighted in Corde nullo, in our thoughtleſneſs and inconſideration, as he is oppos'd and provok'd in Corde maligno, in a rebellious Heart. There is a good nullification of the heart, a good bringing of the heart to nothing. For the fire of Gods Spirit may take hold of me, and (as the Diſciples that went with Chriſt to Emmaus, Luk. 24.were affected) my heart may burn within me, when the Scriptures are opened, that is, when Gods Judgements are denounced againſt my Sin; and this heat may overcome my former frigidity and coldneſs, and overcome my ſucceeding tepidity and lukewarmneſs, and may bring my heart to a mollification,23.16. to a tenderneſs, as Job found it; The Almighty hath troubled me, and made my heart ſoft: for there are hearts of clay, as well as hearts of wax; hearts, whom theſe fires of God, his Corrections, harden. But if theſe fires of his, theſe denunciations of his judgements, have overcome firſt my coldneſs, and then my lukewarmneſs, and made my heart ſoft for better impreſſions; the work is well advanc'd, but it is not all done: for Metal may be ſoft, and yet not fuſil; Iron may be red hot, and yet not apt to run into another mold. Therefore there is a liquefaction, a melting, a pouring out of the heart, ſuch as Rahab ſpeaks of,2.11. & 5.1. to Joſhua's Spies; (As ſoon as we heard how miraculouſly God had proceeded in your behalf, in drying up Jordan, all our hearts melted within us, and no man had any ſpirit left in him.) And when upon the conſideration of Gods miraculous Judgements or Mercies, I come to ſuch a melting and pouring out of my heart, that there be no ſpirit, that is, none of mine own ſpirit left in me; when I have ſo exhauſted, ſo evacuated my ſelf, that is, all confidence in my ſelf, that I come into the hands of my God, as pliably, as ductily, as that firſt clod of earth, of which he made me in Adam, was in his hands, in which clod of earth, there was no kinde of reluctation againſt Gods purpoſe; this is a bleſſed nullification of the heart. When I ſay to my ſelf, as the Apoſtle profeſſed of himſelf, I am nothing; and then ſay to God, Lord, though I be nothing,2 Cor. 12.11. yet behold, I preſent thee as much as thou hadſt to make the whole world of; O Thou that mad'ſt the whole world of nothing, make me, that am nothing in mine own eyes, a new Creature in Chriſt Jeſus: This is a bleſſed nullification, a glorious annihilation of the heart. So is there alſo a bleſſed nullification thereof, in the contrition of heart, in the ſenſe of my ſins; when, as a ſharp winde may have worn out a Marble Statue, or a continual ſpout worn out a Marble Pavement, ſo, my holy tears, made holy in his Blood that gives them a tincture, and my holy ſighs, made holy in that Spirit that breathes them in me, have worn out my Marble Heart, that is, the Marbleneſs of my heart, and emptied the room of that former heart, and ſo given God a Vacuity, a new place to create a new heart in. But when God hath thus created a new heart, that is, re-enabled me, by his Ordinance, to ſome holy function, then, to put this heart to nothing, to think nothing, to conſider nothing; not to know our age, but by the Church-Book, and not by any action done in the courſe of our lives, for our God, for our Prince, for our Country, for our Neighbor, for our Selves, (our ſelves are our ſouls;) not to know the ſeaſons of the year, but by the fruits which we eat, and not by obſervation of the Publick and National Bleſſings, which he hath ſucceſſively given us; not to know Religion, but by the Conveniency, and the Preferments to be had in this, or in the other ſide; to ſit here, and not to know if we be ask'd upon a ſurprize, whether it were a Prayer, or a Sermon, or an Anthem that we heard laſt; this is ſuch a nullification of the heart, ſuch an annihilation, ſuch an exinanition thereof, as reflects upon God himſelf: for, Reſpuit datorem, Tertul.qui datum deſerit, He that makes no uſe of a Benefit, deſpiſes the Benefactor. And therefore, A rod for his back, qui indiget Corde,Prov. 10.13. that is without a heart, without conſideration what he ſhould do; nay, what he does. For this is the firſt Enemy of this firmneſs and fixation of the heart, without which, we have no treaſure; And we have done with that, Cor nullum, and paſs to the ſecond, Cor & Cor, Cor duplex, the double, the divided, the diſtracted heart, which is not Inconſideration, but Irreſolution.
This Irreſolution,Cor Duplex. this Perplexity is intended in that Commination from God, The Lord ſhall give them a trembling heart: Deut. 28.65.this is not that Cor nullum, that melted heart, in which There was no ſpirit left in them, as in Joſhua's time; but Cor pavidum, a heart that ſhould not know where to ſettle, nor what to wiſh; but, as it follows there, In the morning he ſhall ſay, Would God it were evening; and in the evening, Would God it were morning. And this is that which Solomon may have intended in his Prayer, Give thy ſervant an underſtanding heart: 1 Reg. 3.9.Cor Docile, ſo S. Hierom reads it, A heart able to conceive counſel: for that's a good diſpoſition, but it is not all: for, the Original is, Leb ſhemmeany, that is, Cor audiens, A heart willing to hearken to Counſel. But all that, is not all that is ask'd; Solomon asks there a heart to diſcern between good and evil; ſo that it is a Prayer for the ſpirit of Diſcretion, of Concluſion, of Reſolution; that God would give him a heart willing to receive Counſel, and a heart capable to conceive and digeſt Counſel, and a heart able to diſcern between Counſel and Counſel, and to Reſolve, Conclude, Determine. It were a ſtrange ambitious patience in any man, to be content to be racked every day, in hope to be an inch or two taller at laſt: ſo is it for me, to think to be a dram or two wiſer, by hearkning to all jealouſies, and doubts, and diſtractions, and perplexities, that ariſe in my Boſom, or in my Family; which is the rack and torture of the ſoul. A ſpirit of Contradiction may be of uſe in the greateſt Counſels; becauſe thereby matters may be brought into farther debatement. But a ſpirit of contradiction in mine own Boſome, to be able to conclude nothing, reſolve nothing, determine nothing, not in my Religion, not in my Manners, but occaſionally, and upon Emergencies; this is a ſickly complexion of the ſoul, a dangerous impotencie, and a ſhrewd and ill-preſaging Criſis. If Joſhua had ſuſpended his aſſent of ſerving the Lord, till all his Neighbours, and their Families, all the Kings and Kingdoms about him, had declar'd theirs the ſame way, when would Joſhua have come to that proteſtation, I and my houſe will ſerve the Lord? If Eſther had forborn to preſs for an audience to the King, in the behalf, and for the life of her Nation, till nothing could have been ſaid againſt it, when would Eſther have come to that proteſtation, I will go; and if I periſh, I periſh? If one Milſtone fell from the North-Pole, and another from the South, they would meet, and they would reſt in the Centre; Nature would con-centre them. Not to be able to con-centre thoſe doubts, which ariſe in my ſelf, in a reſolution at laſt, whether in Moral or in Religious Actions, is rather a vertiginous giddineſs, then a wiſe circumſpection, or warineſs. When God prepar'd great Armies,1 Sam. 11.7. it is expreſſed always ſo, Tanquam unus vir, Iſrael went out, as one man. When God eſtabliſhed his beloved David to be King,1 Chro. 12.38. it is expreſſed ſo; Uno Corde, He ſent them out, with one heart, to make David king. When God accelerated the propagation of his Church,Act. 4.32. it is expreſſed ſo; Una Anima, The multitude of them that believed, were of one heart, and one ſoul. Since God makes Nations, and Armies, and Churches One heart, let not us make one heart two, in our ſelves; a divided, a diſtracted, a perplexed, an irreſolved heart: but in all caſes, let us be able to ſay to our ſelves, This we ſhould do. God asks the heart, a ſingle heart, an intire heart; for, whilſt it is ſo, God may have ſome hope of it. But when it is a heart and a heart, a heart for God, and a Heart for Mammon, howſoever it may ſeem to be even, the odds will be on Mammons ſide againſt God; becauſe he preſents Poſſeſſions, and God but Reverſions; he the preſent and poſſeſſory things of this world, God but the future, and ſperatory things of the next. So then, the Cor nullum, no heart, Thoughtleſneſs, Incogitancie, Inconſideration; and the Cor duplex, the perplexed, and irreſolved, and inconcluſive heart, do equally oppoſe this firmneſs and fixation of the heart which God loves, and which we conſider in this ſtem and ſtalk of Pythagoras his Symbolical Letter: And ſo does that which we propos'd for the Third, The Cor Vagum, The Wandering, the Wayfaring, the Inconſtant Heart.
Many times, in our private Actions,Cor Vagum. and in the cribration and ſifting of our Conſciences, (for that's the Sphere I move in, and no higher) we do overcome the firſt difficulty, Inconſideration; we conſider ſeriouſly: and ſometimes the ſecond, Irreſolution; we reſolve confidently: but never the third, Inconſtancie: if ſo far, as to bring holy Reſolutions into Actions; yet never ſo far, as to bring holy Actions into Habits. That word which we read Deceitful, (The heart is deceitful above all things; who can know it? Jer. 17.9:) is in the Original, Gnacob; and that is, not onelyonly Fraudulentum, but Verſipelle, deceitful becauſe it varies it ſelf into divers forms; ſo that it does not onelyonly deceive others (others finde not our heart the ſame towards them to day, that it was yeſterday) but it deceives our ſelves; we know not what, nor where our heart will be hereafter. Upon thoſe words of Iſaiah, Redite prevaricatores ad Cor; Return, O ſinner, to thy heart: Longe eos mittit, ſays S. Gregory, 46.8.God knows whither that ſinner is ſent, that is ſent to his own heart: for, Where is thy heart? Thou mayſt remember where it was yeſterday; at ſuch an Office, at ſuch a Chamber: But yeſterdays affections are chang'd to day, as to days will be, to morrow. They have deſpiſed my judgements; ſo God complaines in Ezekiel; 20.16.that is, They are not mov'd with my puniſhments; they call all, natural accidents: and then it follows, They have polluted my ſabbaths; they are come to a more faint, and dilute, and indifferent way, in their Religion. Now what hath occaſion'd this neglecting of Gods judgements, and this diluteneſs and indifferency in the ways of Religion? That that follows there, Their hearts went after their Idols: Went? Whither? Every whither: for,Hierom. Quot vitia tot recentes deos; ſo many habitual Sins, ſo many Idols: And ſo, every man hath ſome Idol, ſome ſuch Sin; and then, that Idol ſends him to a further Idol, that Sin to another: for, every Sin needs the aſſiſtance, and countenance of another ſin, for diſguiſe and palliation. We are not conſtant in our Sins, much leſs in our more holy Purpoſes. We complain, and juſtly, of the Church of Rome, that ſhe would not have us receive in utraque, in both kinds: But, alas! who amongſt us, does receive in utraque, ſo, as that when he receives Bread and Wine, he receives with a true ſorrow for former, and a true reſolution againſt future ſins? Except the Lord of heaven create new hearts in us, of our ſelves, we have Cor nullum, no heart; all vaniſhes into Incogitancy. Except the Lord of heaven con-centre our affections, of our ſelves, we have Cor & Cor, a cloven, a divided heart, a heart of Irreſolution. Except the Lord of heaven fix our Reſolutions, of our ſelves, we have Cor vagum, a various, a wandering heart; all ſmoaks into Inconſtancie. And all theſe three are Enemies to that firmneſs, and fixation of the heart, which God loves, and we ſeek after. But yet how variouſly ſoever the heart do wander, and how little a while ſoever it ſtay upon one Object; yet, that that thy heart does ſtay upon, Chriſt in this place calls thy Treaſure: for, the words admit well that inverſion; Where your Treaſure is, there will your heart be alſo, implies this; Where your Heart is, that is your Treaſure. And ſo we paſs from this ſtem and ſtalk of Pythagoras his Symbolical Letter, The firmneſs and fixation of the Heart, to the Horns and Beams thereof: A broader, (but on the left hand) and in that, the corruptible treaſures of this world; and a narrower, (but on the right hand) and in that, the everlaſting Treaſures of the next. On both ſides, that that you fix your Heart upon, is your Treaſure: For, where your Heart is, there is your Treaſure alſo.
Theſaurus.Literally, primarily, radically, Theſaurus, Treaſure, is no more but Depoſitum in Craſtinum, Proviſion for to morrow; to ſhew how little a proportion, a regulated minde, and a contented heart may make a Treaſure. But we have enlarged the ſignification of theſe words, Proviſion, and, To morrow: for, Proviſion muſt ſignifie all that can any way be compaſs'd; and, To morrow muſt ſignifie as long as there ſhall be a to morrow, till time ſhall be no more: But waving theſe infinite Extenſions, and Perpetuities, is there any thing of that nature, as, (taking the word Treaſure in the narroweſt ſignification, to be but Proviſion, for to morrow) we are ſure ſhall laſt till to morrow? Sits any man here in an aſſurance, that he ſhall be the ſame to morrow, that he is now? You have your Honours, your Offices, your Poſſeſſions, perchance under Seal; a Seal of Wax; Wax, that hath a tenacity, an adhering, a cleaving nature, to ſhew the Royal Conſtancie of His Heart, that gives them, and would have them continue with you, and ſtick to you. But then, Wax, if it be heat, hath a melting, a fluid, a running nature too: ſo have theſe Honours, and Offices, and Poſſeſſions, to them that grow too hot, too confident in them, or too imperious by them. For theſe Honours, and Offices, and Poſſeſſions, you have a Seal, a fair and juſt evidence of aſſurance; but have they any Seal upon you, any aſſurance of you till to morrow? Did our bleſſed Saviour give day, or any hope of a to morrow, to that man, to whom he ſaid, Fool, this night they fetch away thy ſoul? Or is there any of us, that can ſay, Chriſt ſaid not that to him?
But yet, a Treaſure every man hath: An evil man, Theſaurus malorum. Luk. 6.45.out of the evil Treaſure of his Heart, bringeth forth that which is evil, ſays our Saviour: Every man hath ſome ſin upon which his heart is ſet; and, Where your Heart is, there is your Treaſure alſo. The treaſures of wickedneſs profit nothing, ſays Job; 'Tis true: But yet,10.2. Treaſures of wickedneſs there are.Mic. 6.10. Are there not yet Treaſures of wickedneſs in the houſe of the wicked? conſider the force of that word, yet; yet, though you have the power of a vigilant Prince executed by juſt Magiſtrates; yet, though you have the Piety of a Religious Prince, ſeconded by the aſſiduity of a laborious Clergy; yet, though you have many helps, which your Fathers did, and your Neighbours do want, and have (by Gods grace) ſome fruits of thoſe many helps; yet, for all this, Are there not yet Treaſures of wickedneſs in the houſe of the wicked? No? Are there not ſcant meaſures? which are an abomination to God, ſays the Prophet there; which are not onelyonly falſe meaſures of Merchandize, but falſe meaſures of Men: for, when God ſayes that, he intends all this; Is there not yet ſupplantation in Court, and miſ-repreſentations of men? When Solomon, who underſtood ſubdordination of places which flowed from him, as well as the higheſt, which himſelf poſſeſt, ſays, and ſays experimentally for his own, and prophetically for future times, If a Ruler (a man in great place) hearken to lyes, Prov. 29.22.all his ſervants are wicked: Are there not yet miſ-repreſentations of men in Courts? Is there not yet Oppreſſion in the Country? A ſtarving of men, and pampering of dogs? A ſwallowing of the needy? Amos 8.5.A buying of the poor for a pair of ſhooes, and a ſelling to the hungry refuſe corn? Is there not yet Oppreſſion in the Country? Is there not yet Extortion in Weſtminſter? A juſtifying of the wicked for a reward, Iſa. 5.23.and a taking away of the righteouſneſs of the righteous from him? Is there not yet Extortion in Weſtminſter? Is there not yet Colluſion and Circumvention in the City? Would they not ſeem richer then they are, when they deal in private Bargains with one another? And would they not ſeem poorer then they are, when they are call'd to contribute for the Publique?Ezek. 28.5. Have they not increaſed their riches by Trade, and lifted up their hearts upon the encreaſe of their riches? Have they not ſlackened their trade,Amos 2.8. and layn down upon clothes laid to pledge, and ennobled themſelves by an ignoble and lazie way of gain? Is there not yet Colluſion and Circumvention in the City? Is there not yet Hypocriſie in the Church? In all parts thereof? Half preachings, and half hearings? Hearings and preachings without practiſe? Have we not national ſins of our own, and yet exerciſe the nature of Iſlanders, in importing the Sins of forreign Parts? And though we better no forreign Commodity, nor Manufacture that we bring in, we improve the ſins of other Nations; and, as a weaker Grape growing upon the Rhene, contracts a ſtronger nature in the Canaries; ſo do the ſins of other Nations tranſplanted amongſt us. Have we not ſecular ſins, ſins of our own age, our own time, and yet ſin by precedent of former, as well as create precedents for future? And, not onelyonly Silver and Gold, Joſh. 6.19.but Veſſels of Iron and Braſs, were brought into the Treaſury of the Lord; not onelyonly the glorious ſins of high places, and National ſins, and ſecular ſins; But the wretchedeſt Begger in the ſtreet, contributes to this Treaſure, the Treaſure of ſin; and to this miſchievous uſe, to encreaſe this Treaſure, the Treaſure of ſin, is a Subſidy man. He begs in Jeſus Name, and for Gods ſake; and in the ſame Name, curſes him that does not give. He counterfeits a lameneſs, or he loves his lameneſs, and would not be cur'd; for, his lameneſs is his Stock, it is his Demean, it is (as they call their Occupations in the City) his Myſtery. Are there not yet Treaſures of wickedneſs in the houſe of the wicked, when even they, who have no Houſes, but lie in the Streets, have theſe Treaſures?
Theſaurus Dei hic.There are: And then, as the nature of Treaſure is to multiply, ſo does this Treaſure, this Treaſure of ſin; It produces another Treaſure, Theſaurizamus iram, We treaſure up unto our ſelves wrath againſt the day of wrath: Rom. 2.5.for, it is of the ſins of the people that God ſpeaks,Deut. 32.34. when he ſays, Is not this laid up in ſtore with me, and ſealed up amongſt my treaſures? He treaſures up the ſins of the diſobedient: But where? In the Treaſury of his judgements. And then, that Treaſury he opens againſt us in this world, his Treaſures of Snow,Job 38.22. and Treaſures of Hail, that is, Unſeaſonableneſs of Weather,Pſal. 135.7. Barrenneſs and Famine; and he bringeth his winds out of his Treaſury, contrary winds, or ſtorms and tempeſts, to diſappoint our purpoſes;Iſa. 45.3. and, as he ſaies to Cyrus, I will give thee (even thee Cyrus, though God car'd not for Cyrus, otherwiſe then as he had made Cyrus his ſcourge) I will give thee the Treaſures of darkneſs, and the hidden Treaſures of ſecret places. God will enable Enemies (though he loves not thoſe Enemies) to afflict that people that love not him. And theſe, War, and Dearth, and Sickneſs, are the Weapons of Gods diſpleaſure; and theſe he pours out of his Treaſury,Theſaurus Dei in futuro. in this world. But then, for the world to come, He ſhall open his treaſury, (for, whatſoever mov'd our Tranſlators to render that word, Armory, and not Treaſury, in that place, yet evidently it is Treaſury, Jer. 50.25.and in that very word, Otzar, which they tranſlate Treaſury, in all thoſe places of Job, and David, and Iſaiah, which we mentioned before, and in all other places) He ſhall open that Treaſury, (ſays that Prophet) and bring forth the weapons, not as before, of Diſpleaſure, but in a far heavier word, the weapons of his Indignation. And, in the Bowels and Treaſury of his Mercy, let me beſeech you, not to call the denouncing of Gods Indignation, a Satyr of a Poet, or an Invective of an Orator: As Solomon ſays, There is a time for all things; there is a time for Conſternation of Preſumptuous Hearts, as well as for Redintegration of Broken Hearts; and the time for that, is this time of Mortification, which we enter into, now. Now therefore, let me have leave to ſay, That the Indignation of God is ſuch a thing, as a man would be affraid to think he can expreſs it, affraid to think he does know it: for the knowledge of the Indignation of God, implies the ſenſe and feeling thereof: all knowledge of that, is experimental; and that's a woful way, and a miſerable acquiſition, and purchaſe of knowledge. To re-collect, Treaſure is Proviſion for the future: No worldly thing is ſo; there is no certain future: for the things of this world paſs from us; we paſs from them; the world it ſelf paſſes away to nothing. Yet a way we have found to make a treaſure, a treaſure of ſin; and we teach God thrift and providence: for, when we arm, God arms too; when we make a treaſure, God makes a treaſure too; a treaſure furniſhed with Weapons of Diſpleaſure for this World, and Weapons of Indignation for the World to come. But then, As an evil man, out of the evil treaſure of his heart, bringeth forth that which is evil; ſo, (ſays our Saviour) the good man, out of the good treaſure of his heart, Luk. 6.45.bringeth forth that which is good: Which is the laſt ſtroke that makes up Pythagoras his Symbolical Letter, that Horn, that Beam thereof, which lies on the right hand; a narrower way, but to a better Land; thorow Straights; 'tis true; but to the Pacifique Sea, The conſideration of the treaſure of the Godly Man in this VVorld, and Gods treaſure towards him, both in this, and the next.
Things dedicated to God, are call'd often, The treaſures of God; Theſaurus Bonorum. 1 Chro. 28.12.Theſauri Dei, and Theſauri ſanctorum Dei: the treaſures of God, and the treaſures of the ſervants of God, are, in the Scriptures, the ſame thing; and ſo a man may rob Gods treaſury, in robbing an Hoſpital. Now, though to give a Talent, or to give a Jewel, or to give a conſiderable proportion of Plate, be an addition to a treaſury; yet to give a treaſury to a treaſury, is a more precious, and a more acceptable preſent; as to give a Library to a Library, is more then to give the works of any one Author. A godly man is a Library in himſelf, a treaſury in himſelf, and therefore fitteſt to be dedicated and appropriated to God. Inveſt thy ſelf therefore with this treaſure of Godlineſs: VVhat is Godlineſs? Take it in the whole compaſs thereof, and Godlineſs is nothing but the fear of God: for, he that ſays in his firſt Chapter,Prov. 1.7. Initium ſapientiae, The fear of God is the beginning of wiſdom; ſays alſo, in the 22. Finis Modeſtiae, The fear of God is the end of modeſty; 22.4.the end of humility: No man is bound to direct himſelf to any lower humiliation, then to the fear of God. When God promiſed good Ezekias all thoſe Bleſſings,Iſa. 33.6. Wiſdome, and Knowledge, and Stability, and Strength of Salvation; that that was to defray him, and carry him through all, was this, The fear of the Lord ſhall be his treaſure. 1 Tim. 6.19.And therefore, Theſaurizate vobis fundamentum, Lay up in ſtore for your ſelves a good foundation againſt the time to come. Do all in the fear of God: In all warlike preparations, remember the Lord of Hoſts, and fear him; In all Treaties of Peace, remember the Prince of Peace, and fear him; In all Conſultations, remember the Angel of the great Council, and fear him: fear God as much at Noon, as at Midnight; as much in the Glory and Splendour of his Sun-ſhine, as in his darkeſt Eclipſes: fear God as much in thy Proſperity, as in thine Adverſity; as much in thy Preferment, as in thy Diſgrace. Lay up a thouſand pound to day, in comforting that oppreſſed ſoul that ſues; and lay up ten thouſand pound to morrow, in paring his Nails that oppreſſes: Lay up a million one day, in taking Gods Cauſe to heart; and lay up ten millions next day, in taking Gods Cauſe in hand. Let every ſoul lay up a peny now, in reſiſting a ſmall temptation; and a ſhilling anon, in reſiſting a greater; and it will grow to be a treaſure, a treaſure of Talents, of ſo many Talents, as that the pooreſt ſoul in the Congregation, would not change treaſure with any Plate-Fleet, nor Terra-firma Fleet, nor with thoſe three thouſand millions, which (though it be perchance a greater ſum then is upon the face of Europe, at this day, after a hundred years embowelling of the earth for treaſure) David is ſaid to have left for the treaſure of the Temple,Villalp. Tom. 2. par. 2. li. 5. Dip. 3. cap. 43. fol. 503. Phil. 3.20. Apoc. 21.2. onelyonly to be laid up in the Treaſury thereof, when it was built: for, the charge of the building thereof, was otherwiſe defray'd. Let your Converſation be in heaven: Cannot you get thither? You may ſee, as S. John did, Heaven come down to you: Heaven is here; here in Gods Church, in his Word, in his Sacraments, in his Ordinances; ſet thy heart upon them, The Promiſes of the Goſpel, The Seals of Reconciliation, and thou haſt that treaſure which is thy Viaticum, for thy Tranſmigration out of this VVorld, and thy Bill of Exchange for the VVorld thou goeſt to. For, as the wicked make themſelves a treaſure of ſin and vanity, and then God opens upon them a treaſure of his Diſpleaſure here, and his Indignation hereafter: So the Godly make themſelves a treaſure of the fear of God, and he opens unto them a treaſure of Grace and Peace here, and a treaſure of Joy and Glory hereafter. And when of each of theſe treaſures, Here, and Hereafter, I ſhall have ſaid one word, I have done.
Theſaurus Dei erga Bonos hîc. 2 Cor. 4.7.We have treaſure, though in earthen Veſſels, ſays the Apoſtle. We have; that is, We have already the treaſure of Grace, and Peace, and Faith, and Juſtification, and Sanctification: But yet, in earthen Veſſels, in Veſſels that may be broken; Peace that may be interrupted, Grace that may be reſiſted, Faith that may be enfeebled, Juſtification that may be ſuſpected, and Sanctification that may be blemiſhed. But we look for more; for Joy, and Glory; for ſuch a Juſtification, and ſuch a Sanctification, as ſhall be ſeal'd, and riveted in a Glorification. Manna putrified if it were kept by any man, but a day; but in the Ark, it never putrified. That treaſure, which is as Manna from Heaven, Grace, and Peace, yet, here, hath a brackiſh taſte: when Grace, and Peace, ſhall become Joy and Glory in Heaven, there it will be ſincere. Sordeſcit quod inferiori miſcetur naturae, Auguſt.etſi in ſuo genere non ſordidetur: Though in the nature thereof, that with which a purer Metal is mix'd, be not baſe; yet, it abaſes the purer Metal. He puts his Example in Silver and Gold; Though Silver be a precious Metal, yet it abaſes Gold. Grace, and Peace, and Faith, are precious parts of our Treaſure here; yet, if we mingle them, that is, compare them with the Joys, and Glory of Heaven; if we come to think, That our Grace, and Peace, and Faith here, can no more be loſt, then our Joy and Glory there; we abaſe, and over-allay thoſe Joys, and that Glory. The Kingdom of Heaven is like to a Treaſure, ſays our Saviour.Matth. 13.44. But is that all? Is any Treaſure like unto it? None: For, (to end where we begun) Treaſure is Depoſitum in Craſtinum, Proviſion for to morrow. The treaſure of the worldly man is not ſo; He is not ſure of any thing to morrow. Nay, the treaſure of the Godly man is not ſo in this world; He is not ſure, that this dayes Grace, and Peace, and Faith, ſhall be his to morrow. When I have Joy and Glory in Heaven, I ſhall be ſure of that, to morrow. And that's a term long enough: for, before a to morrow, there muſt be a night; And ſhall there ever be a night in Heaven? No more then day in Hell.Apoc. 21.23. There ſhall be no Sun in Heaven; therefore no danger of a Sun-ſet. And for the treaſure it ſelf, when the Holy Ghoſt hath told us,18. That the Walls and Streets of the City are pure Gold, That the Foundations thereof are all precious Stones, and every Gate of an intire Pearl; what hath the Holy Ghoſt himſelf left to denote unto us, what the treaſure it ſelf within is? The Treaſure it ſelf, is the Holy Ghoſt himſelf, and Joy in him. As the Holy Ghost proceeds from Father and Son, but I know not how; ſo there ſhall ſomething proceed from Father, Son, and Holy Ghoſt, and fall upon me, but I know not what. Nay, not fall upon me neither; but enwrap me, embrace me: for, I ſhall not be below them, ſo as that I ſhall not to be upon the ſame ſeat with the Son, at the right hand of the Father, in the Union of the Holy Ghoſt: Rectified by the Power of the Father, and feel no weakneſs; Enlightned by the Wiſdom of the Son, and feel no ſcruple; Eſtabliſhed by the Joy of the Holy Ghoſt, and feel no jealouſie. Where I ſhall finde the Fathers of the firſt Age, dead five thouſand years before me;Serm. 6. and they ſhall not be able to ſay they were there a minute before me. Where I ſhall finde the bleſſed and glorious Martyrs, who went not per viam lacteam, but per viam ſanguineam; not by the milky way of an Innocent Life, but by the bloody way of a Violent Death; and they ſhall not contend with me for precedency in their own Right, or ſay, VVe came in by Purchaſe, and you but by Pardon. VVhere I ſhall finde the Virgins, and not be deſpiſed by them, for not being ſo; but hear that Redintegration, which I ſhall receive in Chriſt Jeſus, call'd Virginity, and Intireneſs. VVhere all tears ſhall be wip'd from mine Eyes; not onelyonly tears of Compunction for my ſelf, and tears of Compaſſion for others; but even tears of Joy, too: for, there ſhall be no ſudden joy, no joy unexperienced there; There I ſhall have all joys, altogether, always. There Abraham ſhall not be gladder of his own Salvation, then of mine; nor I ſurer of the Everlaſtingneſs of my God, then of my Everlaſtingneſs in Him. This is that Treaſure, of which the God of this Treaſure, give us thoſe Spangles; and that ſingle Money, which this Mint can coin, this VVorld can receive, that is, Proſperity, and a good uſe thereof, in worldly things; and Grace, and Peace, and Faith, in ſpiritual. And then reſerve for us the Exaltation of this Treaſure, in the Joy and Glory of Heaven, in the Mediation of his Son Chriſt Jeſus, and by the Operation of his Bleſſed Spirit.
AMEN.