The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: reuised, corrected, and published, for the further building of all such as loue the truth, and desire to know the power of godlinesse. By H.H.

THESE THREE SER∣MONS FOLLOVVING, viz. the 8. 9. and 10. concerning the heauenly purchase, were preached vpon the 13. Chapter of the Gospell of Saint Matthew, vers. 44.

THE EIGHTH SERMON.

Matth. 13. vers. 44.

Againe, the kingdome of heauen is like vnto a treasure hid in the field, which when a man hath found, hee hideth it, and for ioy thereof departeth, and selleth all that hee hath, and buyeth that field.

THe whole scope, and drift of the holy Ghost in this place, is to shewe* 1.1 that the word of God is to the children of God, more deare than hea∣uen and earth, and that the Word is the onely treasure that God hath left vnto them, the which indeede is a hidden treasure, vnknowne vnto many, but knowne vnto the children of God, and the onely treasure which they desire: for they which doe knowe it, and perceiue the true* 1.2 vse of it, doe make such a reuerent account thereof, as that they are rea∣die to leaue all things, and to seeke for it; and when they haue found it, they are readie likewise to loose all, and to depart from all things (that may hinder it) which they haue, and to doe all things which serue as good meanes to keepe it, to the end that they may come to the full assurance and possession thereof.

Although I might make a diuision of this Text into two parts, as first, the inestimable value of the word of God: and secondly, the precious account that is to be made thereof, yet because euery word hath his weight, and the text yeeldeth a sufficient method as it lieth, I will omit the diuision, and come to the words as they lie.

Againe, the kingdome of heauen, &c. The kingdome of heauen is taken in two diuers sen∣ses,* 1.3 first, as all men doe know, it is taken for that glorious estate which the Saints and the* 1.4 children of God shall enioy, when they shal arise with Christ Iesus, and raigne after this life with God and his Angels, sinne, hell, and death being subdued; which because it is appa∣rant vnto all men, we will not stand to approue. The kingdome of heauen is also taken for the entrance which Gods children haue into Gods kingdome, in this world, which is of two sorts, partly of the meanes whereby God offereth his kingdome vnto them, & partly* 1.5 of the graces of his spirit which he offereth by the meanes: For proofe that it consisteth* 1.6 of the graces offered by the meanes, we reade that Iacob Genesis the 28. when hee saw the* 1.7 vision of God and the Angels ascending, and descending, and had the comfortable pro∣mise of saluation, and of Gods continuall presence and assistance made vnto him, then he awaking, said, Verily this is none other thing but the house of God, and this is the gate of heauen. And that it is of the meanes, it appeareth by the 16. chapter of Matthew, where our Sa∣uiour* 1.8 Christ saith vnto Peter, And vnto thee will I giue the keyes of the kingdome of heauen-and

whatsoeuer thou shalt binde on earth, shall be bound in heauen, and whatsoeuer thou shalt loose on earth, shall be loosed in heauen. And this meanes of entrance into the kingdome of heauen, as it was committed vnto Peter, so was it also vnto the rest of the Apostles, as it ap peareth by Iohn the 21. whose sinnes (saith Christ) yee remit are remitted, and whose sinnes yet retaine are retained. And as vnto them, so vnto all the true Ministers of the word of God, succeeding them vnto the end of the world, as it appeareth by Matthew the 28. the 19. and 20. verses: Goe therefore and teach all nations, baptizing them, in the name of the Father, and the Sonne, and the holy Ghost, teaching them to obserue all things, whatsoeuer I haue commaunded you: and loe, I am with you alway, vntill the end of the world. The Apostles are gathered to their fathers, but the ministerie shall be for euer, it continueth vnto the end of the world, & therefore vnto the Ministers also are committed the keyes of the kingdome of heauen,* 1.9 and they are the porters of the kingdome of heauen, as the Apostles were. Now, this is eui∣dent by Ephes. 4. 11. &c. He gaue some to be Apostles, some Euangelists, some Pastors, and some Doctors: And vnto these hee committed the ministerie of the word, vntill the time that all the elect Saints of God were gathered together, and the bodie of Christ throug••ly builded vp: which should not be before the end of the world.

By this we see that the Ministers are the porters of heauen, and that they haue the keyes of the kingdome of heauen, as the Apostles had. Of this kingdome our Sauiour Christ speaketh, Matth. 23 13. where hee reprooueth the Scribes and Pharisies, saying: Woe bee vnto you Interpreters of the Law, for you haue shut vp the kingdome of heauen before men, for ye your selues goe not in neither suffer ye them that would enter to come in. What these keyes be, our Sauiour Christ sheweth, Luke the 11. the 52. saying: Woe bee vnto you Interpre∣ters of the Law, for yee haue taken away the key of knowledge, yee enter not in your selues, and them that came in ye forbad. Of this kingdome our Sauiour also speaketh, Matth. 9. vers. 35. And Iesus went about all cities and townes▪ teaching in the Synagogues, and preaching the Gos∣pell of the kingdome. And in the 10. of Luke the 10. and 11. verses, our Sauiour Christ bid∣deth his Disciples to goe and preach: but if they will not receiue you, goe your waies out of the streetes of those cities and townes, and say, Euen the dust that eleaueth on vs of your citie, we wipe off against you: notwithstanding know this that the kingdome of God was come neere vnto you. And in Luk. 17. 21. when the Pharisies asked Christ a questiō when the kingdom of Christ should come, hee answered them and said: The kingdome of God commeth not by obseruation and glorious signes, neither shall men say, loe here, and loe there, for the kingdome of God behold* 1.10 it is among you. And here wee must beware of these translations who haue it thus transla∣ted, the kingdome of God is within you: for we must not thinke that the kingdome of God was in euery one of the Scribes and Pharisies, but that it was amongst them; so that euery one is not the kingdome of God, as the Familie of loue teacheth. And in Matthew 21. vers. 43. Christ speaking vnto the vnthankfull Iewes, saith: The kingdome of God shall be taken from you, and shall be giuen vnto a nation that shall bring foorth fruite. Where we see that the kingdome of God is taken for the ministerie of the Word, and the application of the kingdome of God vnto vs: and here wee are to know that by these meanes of the mi∣nisterie of the Word, as Fasting, Prayer, &c. the kingdome of God is offered vnto vs: but these are not the kingdome, but the meanes to bring vs thereunto, as is euident by Esay 52. vers 14. the which afterward is repeated and applied vnto this end of the Apostle Paul, Rom. the 15. and 21. verse: To whom hee was not spoken of, they shall see him, and they that heard not shall vnderstand him: where it is apparant that the ministerie of the Word* 1.11 is the meanes to bring vs to the knowledge of Christ, and so to his kingdome. The king∣dome of God is wholy spirituall, as Romanes the 14 and 17. verse. The kingdome of God (saith the Apostle) is not meate and drinke, but righteousnesse, and peace, and ioy in the holie Ghost. And that the kingdome of God consisteth partly of all the graces of the spirit pro∣ceeding from this meanes, it is euident by the 2. of Peter the 1. and 4. verse, &c. Therefore giue all diligence thereunto, ioyne vertue with faith, and with vertue knowledge, and with know∣ledge temporance, and with temperance patience, and with patience godlinesse, and with god∣linesse brotherly kindnesse, and with brotherly kindnesse loue: for if these things bee among you, and abound, they will make you that you neither shall bee idle, nor vnfruitfull in the

knowledge of our Lord Iesus Christ. Wherefore brethren, giue diligence to make your calling and election sure, for if you doe these things, you shall neuer fall: for by these meanes an entrance shall bee ministred vnto you aboundantly into the euerlasting kingdome of our Lord, and Sauiour Iesus Christ. Thus then we see that the kingdome of God consisteth in these things, as in* 1.12 respect of the outward meanes which is the Word, and in respect of the fruite of these meanes it consisteth in these graces, which fruite God bestoweth on them which vse the meanes.

Here then wee learne that none shall make appearance in the kingdome of God here∣after,* 1.13 which maketh not an entrance into it here. He which taketh not possession of it in this life, shall neuer possesse it in the life to come, none shall rise and raigne with Christ, which doth not with him here crucifie himselfe and rise from sinne on earth: for who so will be made partaker of the kingdome of heauen, must here wholie addict himselfe to seeke the kingdome of heauen. Therefore it behooueth euerie man to make an especiall account of these meanes, seeing that by them wee haue alreadie passed the second death, and entred into the kingdome of God, which whosoeuer doth not enioy here, can neuer enioy it in the life to come: wherefore the kingdome of God is, and may well bee called a treasure. The righteousnesse of Christ Iesus, with the peace of conscience, ioy in the holy Ghost, vertue, faith, knowledge, temperance, patience, godlinesse, brotherly kindnes, loue, &c. these bee sure gages, seales, and pledges vnto vs, of our entrance into the kingdome of God, and therefore most excellent treasures. For if that bee a treasure, which if a man haue, he needeth nothing else, and without which, if he haue all things he hath nothing, then may this rightly bee called a treasure; for all things without them are nothing, and these without al other things are sufficient for our saluation. Therefore this being so great and inestimable a treasure, is highly to be esteemed of vs. Haue we this treasure? then wee neede not to esteeme of all other things. In iudgement men doe see that the onely trea∣sure of man is the saluation of the soule: this is a granted rule, neither doth this neede so much to be proued vnto vs, as that it is not onely to bee confessed of vs in words, but also in vnderstanding to bee conceiued, in affection to bee well liked of, and agreed vnto, and in life to be expressed. For blessed are they that can so thinke of, and make vse of this trea∣sure. Now where a mans treasure is, there is his heart, and where his heart is, thither are all* 1.14 the powers both of soule and bodie carried headlong. For so soone as men giue them∣selues to like of and to loue pleasures, riches, credit, honour, or learning, wisedome, or glorie, so soone they make these as it were, their Gods: when men begin to be perswa∣ded these things are a treasure, when their hearts are once set on these things, then wee see presently that all parts both of soule aud bodie bend that way, then goeth minde, heart, and hand and affection, and the whole delight to the attaining thereof. Therefore if this Word be a treasure, then all the powers and faculties of bodie and minde, must bee giuen onely vnto it.

Wherefore euery one must know this, that they onely haue this treasure, whose hearts are set on the kingdome of God, they are the neerest vnto saluation, whose hearts are set on the Word and doctrine of saluation, who can say from the bottome of their hearts with the man of God Dauid, This one thing (O Lord) haue I desired, and that I will require, euen that I may dwell in the house of my God all the dayes of my life: But what to doe? to be∣hold the beautie of the Lord, and to see the light of his fauourable countenance in Christ Iesus, and to receiue the gifts and graces of the spirit of God, which may be sure seales and pled∣ges of his saluation, yea (saith he) I had rather be a doore-keeper in the house of my God, than to dwell in the tents of vngodly men. Neither must we desire so much to be present in the house of the Lord in bodie onely, but also in spirit, that wee may euen behold his fauourable countenance shining vpon vs in Christ Iesus.

Wherefore we ought to make most precious account of the meanes, because they bring much excellent graces: By them we are brought into Gods house to behold his face, and to enioy his mercies? Why then (will some say) is the preaching of the Word the gates of Heauen? are the preachers of the Word the porters of these gates? If this be such a trea∣sure, why is not the Word more preached? why is it not more esteemed? Are the graces

of the spirit of heauen in earth? are they our entranee into heauen? how then is it that they are not longed after? Why doe not men make more account of them? Surely our Sauiour Christ teacheth his children to meete with this obiection, when he saith it is hidden. This treasure is not apparant, but secret, not of this world, nor knowne to them of this world,* 1.15 but hidden and vnknowne of them, and therefore not so much regarded and estee∣med of.

And this treasure is hidden, whether wee consider the meanes, as things of no glorious shew, or the graces of the meanes, which are not of this world, but rather contrarie to this world. That the graces of the spirit are hiddē from them of this world, our Sauiour Christ sheweth vs in Matthew 1••. and 25. verse, saying: I giue thee thankes O Father Lord of heauen and earth, because thou hast hidden these things from the wise and men of vnderstanding, and hast opened them vnto babes. That the meanes are hidden, Saint Paul witnesseth in the 1. to the Corinth. 2. and 7. verse: But we (saith he) speake the wisedome of God in a mysterie, euen the hid wisedome which God hath determined before the world, vnto our glorie, which none of the Princes of this world hath knowne, &c. And in the 2. of Corinth. 4. and 3. verse, he saith: If our Gospell be hid, it is hid to them that be lost, whose mindes the god of this world hath blinded. The Word is hidden in the base meanes of the Ministerie, as the Apostle saith, 2▪ Corinth. 4▪ and 7. verse: We haue the treasures in earthly vessels, &c. And therefore it being in earthly vessels, is the lesse esteemed of the world. Also this treasure is hidden vnder the creatures of Wa∣ter, Bread, and Wine. I do now speake ••afely of these according vnto the manner of men:* 1.16 but I knowe how I doe account of them: for vnto God and the godly these meanes are not base, but indeede in respect of the graces offered by these meanes, they are very base; and who would thinke that in a mortall man like my selfe should be hidden the treasure of heauen and earth? Who would thinke that by the preaching of a sillie poore man, Iesus Christ with all his treasure should be offered vnto vs? Who would thinke that in the crea∣tures of Bread and Wine and Water, were hid the seales and pledges of the kingdome of heauen? These be treasures indeede, but they are hidden.

As a treasure in the field. This treasure sure is such a hidden thing, as that the eye of the quickest hath not seene it, neither hath his eare heard of it, neither hath it entred into his heart to conceiue of it. Now as in a goodlie field adorned with Grasse, Flowers, Trees, Herbes, and such like, perhaps there lieth hidden no treasure; whereas contrarie in a bar∣ren* 1.17 peece of ground, wherein no such things are, there may be and doe commonly lie hid∣den treasures very great: so there is an inequalitie of meanes, and the Lord bestoweth his graces vpon them, for the most part, which carrie least shew in this world, and vseth them as instruments, and meanes to set foorth his glorie: and so likewise in the Sacraments and in the word of God, though they be lesse esteemed of in the world, yet in them is the chie∣fest treasure of all hidden. This must teach vs, that it is no marueile though fewe of the* 1.18 world come to this treasure, because that it is so hidden, and therefore this was prophecied of long before of the Prophet Esay, in his 25 chap. 1. verse: Lord (saith he) who will beleeue our report? And, to whom is the arme of the Lord reuealed?

The which prophecie is also repeated againe of Christ, Iohn the 12: and also of S. Paul, Rom 10. 16. But answere may be made hereunto, euen they, who are transformed into the image of Christ. Seeing then it was the complaint of the Prophets in old time, let not vs be offended that so few seeke this treasure, and men doe so little esteeme of it: but let the wicked esteeme neuer so ill of it, and let it neuer bee reuealed vnto the vngodly, yet the godly shall esteeme of it neuerthelesse, and vnto them shall this good treasure bee reuea∣led, and made most apparant. Let vs therefore pray the Lord that hee would raise vp, and send foorth most plentifull and diligent labourers into his haruest, and that he would send foorth many of his porters, to awaken vs out of sinne, and to stirre vs vp to the receiuing of the kingdome of God, that so they seeking may finde, and knocking it may be opened vnto them.

It followeth: which when a man hath found, &c. To pursue euery particular farre in a pa∣rable* 1.19 is not the safest way, except it agree with the analogie of the things; wee must here know that parables doe not hold but in some things, and not in all, and therefore in this

sense the word doth not agree with a treasure, which when a man hath found, he hideth to* 1.20 this end, that none else should finde it, and be partakers of it, but himselfe▪ but in the Word it ought not to be so; but in this sense it agreeth with the analogie of our faith: A man which hath found a great treasure, it is so great ioy vnto him, as that he suspecteth himselfe whether it be so or no, hee is afeard least he hath not found it and therefore he searcheth more neerely into it againe, least that his sudden ioy should be soone deca••ed, or else ha∣uing found it, hee lose it, and therefore hee hideth it: and euen so it is with the spirituall kingdome of God, for when it pleaseth God to worke in the heart of his people, by the ministerie of his word, to feele their saluation in Christ Iesus, by & by there ariseth a kind of feare in their hearts, least they be missed by seeking the way to saluatiō, or hauing found* 1.21 the way, they are afraide least they should lose it againe, they are full of doubts that they continually striue to come to a greater assurance therof. For in the imbracing of this trea∣fure they finde it to be so sweete, and the tast thereof to be so precious, as that they labour throughly to seek after it, they desire not to haue a glimmering fight of our Sauiour Christ but euen a full taste of him, and all his benefits, And therefore there is neuer through peace in the hearts of the childrē of God, so long as they reuerence the word, til they haue hidden the word of God in their hearts, and grow more and more in the assurance of their saluation in Christ Iesus. And therefore Dauid in Psal. 119 the second and third vers▪ saith: I haue hid thy commaundements in my heart, that I might not sinne against thee. And in Pro∣uerbs the second and first verse: My sonne, if thou wilt receiue my word••, and hide my com∣mandements within thee, and cause thine eare to hearken vnto wisedome, and incline t••••••e heart to vnderstanding; when wisedome entreth thy heart, and knowledge delighteth thy soule, then shall counsaile preserue thee, and vnderstanding shall keepe thee. Where wee see that the holy Ghost giueth this precept vnto the children of God, that they labour so for the word that* 1.22 it be hidden in their hearts, they must labour to haue their hearts whol••e to prossesse the word, for the minde of man it may be deceiued, but the heart cannot, if the heart bee once throughly possessed of the word, it cannot easily be depriued of it.

Now as a treasure is found before it be sought, so is the word of God Esai. 65. 1. Rom. 10. 20. I was found of them that sought me not, and haue been made manifest to them that asked not after me. This sheweth that all goodnesse cōmeth of the free grace and mercie of God, but to this end doth God manifest himselfe to them that sought him not, that men when God* 1.23 hath once found them, should then seeke after him, and when hee hath once spoken vnto them, then they should hearken vnto him. And this no doubt the children of God, who who when the Lord hath found them, and they know that the Lord hath spokē, they haue heard him. O then so glad would they heare him againe, and fearefull they are least they should bee depriued of hearing him in his word: neither doe they desire to haue Christ transfigured in the mount, but themselues to bee transformed into new men, that they might grow vp in righteousnesse, from strength to strength, and from faith to faith. This I speake vnto the sonnes and daughters of God which languish in their sinnes, and in the feeling of their infirmities, and hunger and thirst after the graces of God; O how ioyfull are they in hearing the word, hauing felt comfort in it? such feruencie of spirit is in them, to heare the preaching of the word, being so precious vnto them, they delight in the Sa∣craments, finding confirmation of faith and strength by them: The companie of Gods children is most delightfull vnto them, as Dauid saith: All my delight (O Lord) is vpon thy Saints on earth: Their consciences are comforted, and they are ful of alacritie and cheere∣fulnesse.

These things may serue to stirre vs vp, to hunger and thirst after righteousnesse, & the hearing of Gods word. For by experience I haue knowne and tried some, which in the be∣ginning of their profession haue been zealous, haue taken pleasure in the word of God, haue felt some comfort in the word, and for cōfirmation of their faith, both the word and the Saints of God were deare vnto them. They haue distributed to the poore, and haue had many other graces, yet when they looked for the vertue and power and effect which the word should haue wrought in their hearts, it was not in them, alas these things are now gone: but although the children of God haue many seuerall temptations, and that

often without any feeling of this, yet let them assure them of this, that be they whosoeuer they are, at one time or other they shall feele this mightie power of the spirit of God in them to quicken them vp.

It is requisite therefore for them to knowe how this commeth, and what the remedie thereof is, that so they might finde out the way to the attaining of it. Truly the Lord was found of vs, when we sought him not, he made himselfe known vnto vs, when we were ig∣norant of him, he caused the light to shine on vs, when we sate in darkenes and in the sha∣dow of death. It pleased him in the first shining of the Gospell to put the teate and the milke into our mouthes, euen as a good mother dealeth with her yong childe, and to put the cloathes vpon our backes, and to prouide all things for vs without asking: but after that the Lord hath thus nourished vs, and regenerated vs by his word and spirit, and found vs out euen then when we thought not of him, and then we like vnto little children were readie to come vnto him; behold here the great mercie and louing kindnesse of our God towards vs; but when as yet notwithstanding these mercies are increased not in faith, in repentance and godly obedience vnto the lawes of God▪ he still vseth vs as children, euen as Christ vsed his Apostles, giuing vs to know and to see that surely there is good, and that there is comfort and saluation vntothe children of God; thus God by little and little conueigheth his graces into vs.

But now whether for remission of our sinnes, whether for omission of certaine duties, whether for our barrennesse in spirituall graces, whether for our humbling or triall of our faith, or neglecting of the inward meanes, or for the setting foorth of the glorie of God, it* 1.24 hath pleased him a little to frowne vpon vs, and to withdrawe his smiling countenance from vs: He which found vs when we sought not him, euen hee doth now leaue vs to the intent that we might now learne to seeke after him: God hee gaue vs those things which were profitable for vs, before we knocked, to the intent that receiuing them at his hand we might hereafter learne to knocke for them: for we must know that our cloathes must not alwaies be put vpon our backes, the teares must not be alwaies put into our mouthes: wee must not alwaies be fed with milke, and be young children; wherefore seeing that there is an infancie and a nonage and a time of discretion, as it is in Hebr. 5 and seeing the Lord hath a long time fed vs with milke as babes, we must not now murmure if he feed vs with stronger meate as men.

Fathers will nurture their children, and giue them corrections whē they abuse their lo∣uing kindnesse, and will make their children to seeke vnto them, and craue of them those things which they want: And shall the fathers of our fleshe doe thus? shall they nurture their children, and by discipline correct their sinnes and offences; and shall not wee suffer the father of our spirits to deale thus with vs? Seeing that we haue offēded the Lord, & not glorified him as we should, seeing we haue been barren in goodnesse▪ & haue not brought foorth fruites of repentance worthie the Gospell▪ is it not now good for vs, that the Lord should deale somewhat sharply with vs? is it not meete that now the Lord should take his blessing from vs, when we abuse them? is it not meete that the Lord should with hold his goodnesse when wee are not thankfull for it, and when the beholding of it doth doevs much harme? If God shall now deale somewhat more strictly with vs, it is to the intent that wee might the better learne to doe our duties: for surely now wee are not in our non∣age,* 1.25 but euen come to yeeres of discretion, wee must not therefore looke still to bee dealt withall as yong children: but we must fast, and we must pray, and vse those good meanes which God hath appointed. We must knocke and we shall finde, wee must bee important with the widow and we shall obtaine; we must seeke earnestly, and then I dare bee bold to say, that the graces of God which now seeme in some sort to be withdrawne from vs, shall be restored vnto vs in as great measure as euer they were before.

Wherefore seeing the Lord heretofore hath bestowed his graces and blessings vpon vs in more amplesort than euer wee could haue looked for, and that now hee seemeth as it were to be absent from vs, let vs bewaile and mourne for his absence, and then he will re∣turne: otherwise let vs neuer looke for his presence againe: wherefore let euery man be∣ware that he make precious account of the word of God, and let euery one consider and

examine himselfe whether he hath in him a readinesse to seeke this treasure or no; yea let euery one prouoke himselfe to this, for the kingdome of heauen from the time of Iohn Baptist vnto Christ suffered violence, and must suffer violence vntill the end of the world. And none euer did or shall enter into it, to haue fruitiō thereof, but those who with all feruencie, vio∣lence, and zeale haue sought after it. Wherefore if we haue not cleerenesse in knowledge, purenesse in affections, if we finde not in vs ioy in the holy Ghost, zeale, and boldnesse in good things, loue, meekenesse, patience, and such like fruites of the spirit, wee are to know* 1.26 that this is for want of fasting, praying, knocking, seeking, and due estimation of the Word and Sacraments. Wherefore if wee finde in our selues the want of these things, wee must haue recourse to the vse of the meanes.

It followeth. And for ioy thereof departeth, &c. It is a thing incident to treasures when they are found to worke ioy, and great is their ioy which haue found pleasures, but greater* 1.27 is the ioy of him that findeth the treasure of saluation, then his ioy is that findeth earthly treasures; Shew vs (saith the Prophet, Psal. the 4.) the light of thy countenance, thy fauour and thy grace, and thou shalt make our hearts more cheerefull and ioyfull, than rich men are when their Corne, Oyle, and Wine increaseth. Great is the ioy that ariseth of abundance of riches, but greater is the ioy which ariseth of the loue and fauourable countenance of God. The man of God saith in Psalme 1••9 the ninth part, and the 72. verse of the Psalme, The law of thy mouth, O Lord, is better than thousands of gold or siluer. That man which loueth gold, hee taketh great pleasure and delight therein: but yet saith the Prophet, Thy word is sweeter and better esteemed and liked of by me, than thousands of gold and siluer. And in the sixteenth part of the same Psalme, verse the ••. I loue thy commandements (saith he) aboue gold, yea aboue most fine gold. And in the 21. part of the same Psalme, and 2. verse of that part, he saith: I re∣ioyce at thy word as one that findeth a great spoyle. Pleasures breede ioy, profits breede ioy, ho∣nour and glorie breede ioy, by a good haruest, with increase of Wine and Oyle commeth pleasure, by riches as gold and siluer ariseth profit, by victorie conquest and spoyle of the enemie, honour and glorie is gotten. Now all these things being laide ioyntly together, must needes bring a great ioy to a man; but the man of God preferreth the ioy which proceedeth from the Word before all these; and that not without good cause, for greater is the ioy of the kingdome of heauen, and of eternall saluation in heauen, than the ioy which ariseth of all these things. And what is the ioy of Wine and Oyle to this, that mens hearts are refreshed with the refreshed Wine and Oyle of the countenance of God; is it not more than to possesse much gold and siluer? What greater ioy can be than to be perswaded of the loue of God in Christ Iesus? the eye hath not seene, neither hath the eare heard, nei∣ther can the heart of man conceiue of this vnspeakable ioy of the kingdome of heauē. To liue and remaine for euer with God the Father, the Sonne, and the holy Spirit in eternall glorie, is not this better than thousands of gold & siluer? To subdue Satan, sin, the world, the Diuell, and the torments of hel, is not this a great victorie and a great ioy? yea is it not greater than the triumph ouer our bodily enemies? to remaine eternally in the glorie of God, of Christ Iesus, the Spirit and the holy Angels; is not this an infinite and incompre∣hensible ioy? Wherefore men must leaue off the false ioyes of this world, and the pettie ioyes of sinne, and cleaue vnto this ioy, and seeke after it.

Now euery one the greater treasure that hee findeth the more hee doth reioyce, and so euerie one the neerer that hee draweth vnto saluation, the more ioyfull and glad he is. For the kingdome of God doth not keepe one, and the same tenour in all men. This ioy is not* 1.28 in all the children of God alike, God he doth sometime hide his louing coūtenance from them, some times he giueth comfort, and sometimes againe more sorrow. And as wee see that the Lord sendeth sometimes wet weather, and sometimes againe more faire weather, sometimes he sendeth stormes, tempests, and boysterous weather, and by and by most calme and still: euen so dealeth he with his children, sometime he hideth his graces from them, which other sometimes he maketh apparrant vnto them. And as after stormes and tempests come faire weather; so after sorrowes and troubles, ioyes and pleasures doe come vnto the children of God: after their anguish and paines are past, great calme∣nesse and peace of mind and quietnesse in conscience ariseth vnto them. And as it is said••

in Psalme 30. 5. The anger of the Lord endureth but a while, but in his fauour is life: Weeping* 1.29 and sorrow may abide for an euening, but ioy commeth in the morning. Wherefore euery one is to examine himselfe whether he hath this ioy or not: for whosoeuer hath it not, certainly he hath not his saluation. Yet it may be that he may haue some sight of it, but it was neuer hid deepely in his heart. And here we are to know that there are two sorts of ioyes in re∣ceiuing* 1.30 the word: There is a ioy in the wicked in hearing of Gods word, but it hauing but a small crust of the earth to nourish it, it withereth quickly away and remaineth but for a time, as is shewed in this chapter in the parable of the seede, which fell in hard stonie ground: There is another ioy which endureth and continueth vnto the ende, which al∣though it haue many intermissions, yet it doth not altogether cease, but will at the length haue the victorie against all sorrow whatsoeuer. The one of these is the ioy of the minde, the other is the ioy of the heart. The first is deceitfull, the second is effectuall, A man may therefore be deceiued in ioy, and thinke that he hath it before hee hath found it, and that there is a ioy when a man thinketh that hee hath found a treasure, when hee hath not, and another ioy when he knoweth indeede hee hath found it: euen so is there a double ioy in the kingdome of God: For there is a ioy in the hearing and knowing of this, that the king∣dome and graces of God are offered vnto vs: It is a ioyfull thing for a man to knowe his saluation, and to know that God offereth vnto him eternall life and redemption; but if this ioy doe but abide and swimme as it were on the top of their braine, and goe no fur∣ther, then is there but a crust of the earth as it were in these hearers, and their stonie and hard hearts are hardened with deceitfulnesse of sinne, and there is also another ioy in this, when a man is assured and fully knoweth that he is saued.

There is a ioy of the minde, when a man doth see the mysterie of his saluation, & there* 1.31 is a ioy of the heart, when a man hath the experience thereof: the former of these ioyes may be deceiued, the other cannot. The former remaineth but for a time, if a man doe rest onely in the knowledge of his saluation, a man can minister no true comfort vnto this man: For it is one thing to know there is eternall life, and another thing to know that e∣ternall life is ordained for thee: For it is one thing to know that sinnes are pardonable, and another thing to know that thy sinnes are pardoned: neither doth it follow, that because thou seest the way to heauen, that therfore thou art there. Wherfore thou must know that the seate of faith is not in the braine, but in the heart, and that the head is not the place to* 1.32 keepe the promises of God, but the heart is the chest to lay them vp in. Therefore as the minde must be conuinced of sinne so the heart must be continually rebuked, feared, hum∣bled, and terrified from sinne, it must be the closet wherein the word of God must be kept; With the heart (saith the Apostle) a man beleeueth vnto righteousnesse. The minde of man, if it be troubled, it is nothing, but if his heart be troubled, the trouble thereof is great. Therefore as the griefe of the minde, is nothing to the griefe and sorrowe of the heart, so the ioy of the minde is nothing comparable to the ioy of the heart. And then it is indeed a true ioy, when a man hath in his heart an experience of the mercies: If I can say now, not I but Christ Iesus which liueth in me, O this is the ioy of the heart, which passeth the reach of all vnderstanding.

Many cannot distinguish betweene this ioy of the minde and the ioy of the heart: But let such men know, that a temptation may change the minde, and motion of the braine, but the heart and affection being roote in goodnesse, it can neuer change it. For although there be sorrow in thy heart in the euening and for a season, yet ioy againe will come in the morning. The Lord he is faithfull who hath called his, and he will alwaies per∣fect his worke in them: first in raising vp the bodie in the last day, and then in ioyning it together with the soule, and making both partakers of that blessednesse and glorious happinesse which is prepared for them in the kingdome of heauen.

THE NINTH SERMON, PREACHED ON PART OF the 44. verse of the 13. Chapter accor∣ding to Saint Matthew.

MATTH. 13. vers. 44.

And for ioy thereof departeth and selleth all that he hath, and buyeth that field.

IN the former Sermon wee shewed that the kingdome of God was taken in two diuers senses, as namely: First, for the glorious estate of Gods children after this life, when they shall liue eternally with God, and enioy the presence of the holie Angels, triumphing o∣uer sinne, hell, death, and condemnation: and secondly, for the entrance which Gods children haue into the kingdome of God in this world. This kingdome is of two parts, one of the meanes where∣by God offereth his kingdome vnto them; the other of the graces of the Spirit, which hee offereth by the mean••s. Here we are taught that none shall euer haue fruition of the ioyes of heauen, but those which take possession of them in earth: none shall rise againe with Christ to glorie, which doth not here arise from sinne: for who so will bee made par∣taker of the kingdome of heauen, must here wholie addict himselfe to seeke the king∣dome of heauen, euerie one therefore is to make great account of the word of God, which is the meanes to leade vs to this kingdome, that so he may be assured that he hath alreadie departed from death vnto life, and so he may haue the assurance of the kingdome of heauen.

The word of God and the graces offered by it, are called a treasure, because that with∣out this all things else are nothing, and this of it selfe is sufficient to our saluation. Ma∣ny there are, which will confesse that this is the onely treasure which a man ought to seeke for, but few there are which doe agree thereunto in their liues, and labour to ex∣presse the same in their conuersation. But blessed are they that can so thinke of it, and la∣bour to haue a testimonie in their consciences that they doe thus seeke after it: for where euery mans treasure is, there is his heart also. So that if the word of God and the graces of the Spirit and eternall life bee our treasure, then our hearts must bee set on them, and then must wee wholie seeke after them; but this treasure is a hidden treasure, and there∣fore not so esteemed and reuerenced: for whether wee doe consider the meanes which haue no outward power or shew in them, or whether wee consider the graces of the Spirit offered by the meanes, it is a treasure altogether hidden; but yet though it be hidden, yet it is not any whit lesse esteemed of the godly.

This must teach vs not to be offended with any, when wee shall see them make no ac∣count of receiuing the truth: for it is no new thing, but hath been a thing prophecied of old: Lord (saith the Prophet Esay) who will beleeue our report, or to whom is the arme of the Lord reuealed? Wee shewed that treasures are found before they bee sought for, and

so God he hath offered vnto vs the treasure of his word before wee sought it, and therefore we must acknowledge that this is onely of the free mercie and fauour of God, that wee doe enioy the treasure of his word.

Now, for as much as God hath once vouchsafed to call vs, wee must obey, and hauing once spoken vnto vs, we must hearken vnto him: for it hath pleased the Lord to deale with vs as parents deale with their young children, who when their children be tender, they put the teate into their mouthes, put on their cloaths vpon their backes, and feede them with milke: but when they waxe elder and grow to some yeeres of discretion, then if they of∣fend they are rebuked and scourged. And euen so the Lord at the first beginning of our regeneration, he offered his graces most plentifully vnto vs, he sent his watchmen to call vs vnto him: but now whether for omission of duties, correction of our sinnes, or triall of our patience, it pleaseth him to withdraw his merciful countenance from vs, and as it were to be gone from vs, to the intent that now we might seeke him, now wee must fast and mourne, or he will not returne vnto vs againe.

Euery one must therefore examine his owne heart, whether that hee doth there finde such power of the spirit of God working in him, as that hee is willing to seeke vnto the Lord, and a proceeding and holding on in grace, in vertue, and in goodnesse. And if vpon due triall and examination of our hearts, we finde them not in vs, then we are to know that the reason why we haue them not, is this, wee would still be babes, and still bee fed as chil∣dren, not seeking, not knocking, nor looking after the Lord.

The man that findeth a treasure, hath a ioy suddenly arising in his minde, but by and by* 1.33 he doubteth of himselfe whether he hath found a treasure indeede or no: and therefore he looketh ouer it againe to the intent he may be the better certified thereof, least otherwise his sudden ioy should soone vanish away. And euen so the children of God finde by the word of God the treasure of their saluation to bee in Christ Iesus, and being throughlie touched in heart to seeke after the same, yet oftentimes they doe make many doubts, they seeke againe and againe, and are desirous not onely to haue a smacke and a glimmering taste of Christ, but a liuely eating and feeding vpon the Lord Iesus, and therfore they hide the word with the Prophet Dauid in their hearts.

A man hauing found a treasure reioyceth. Ioy and sorrow, hope and feare working on mens hearts, doe make knowne vnto men how farre off, or how neere our hearts are vnto God: for the neerer a man is vnto saluation, the more ioyfull and gladder hee is▪ Great is* 1.34 the ioy of haruest vnto them which haue haruest at hand; great is the ioy of siluer and gold, vnto them which haue abundance thereof, but greater is the ioy of a good consci∣ence: great is the ioy of spoyles, of victorie and glorie, gotten by victorie and spoyles, but greater is the ioy of a true Christian in the mercies of the Lord. And therefore Dauid spea∣king in the person of a regenerate man, saith in Psalme the 119. the last part saue one•• I re∣ioyce at thy word, as one that findeth a great spoyle. Those then which haue no ioy in the word, in the spirit of God, and in the graces of Gods spirit, they neuer tasted of the good spirit of God, neither shal they taste of the ioyes of the world to come. There is a ioy of the minde, and a ioy of the heart: a ioy when a man knoweth that a treasure is to bee found, but a greater ioy, when in experience the heart is fully setled in the finding of it. The ioy of a man which commeth in this, that he knoweth that there is saluation, this ioy may va∣nish away; but that ioy which is setled in the heart in the full assurance of saluation, this ioy, though it may sometimes be darkened, yet can it neuer bee vtterly extinguished, hea∣uinesse may abide for a night, but ioy commeth in the morning.

It followeth: He withdraweth himselfe, or he departeth. The naturall signification of the word, is not onely to depart and goe away, but to withdraw and seperate himselfe as it were from other businesse. And this wee see aptly and fully to be resembled of vs in the finding of a treasure: for when a man hath found a treasure, hee goeth about to buy the field: or when one is about to vndertake any other thing of great waight or importance, then hee giueth himselfe wholy ouer vnto it, hee goeth aside to consider of it, what it is, whether hee bee not deceiued in it, what his owne abilitie is, what good it may doe him, what it must cost him, what it may be worth vnto him, and whether it will counteruaile

all those things he laieth out for it: and euen so in the doctrine of saluation it is requisite that men should consider it, when God offereth such a worthie treasure vnto them, then they are to search into their hearts throughly and diligently to cast before hand, what lets, impediments and hindrances there may be, what that is which they seeke for, what cost and labour they are to bestow vpon it, and againe, what may bee the profit, commoditie and ioy thereof, which may redound vnto them thereby, when they haue it, and how they may keepe themselues in sure possession of it, hauing once obtained it. This preconside∣ration our Sauiour Christ confirmeth vnto vs in two Parables in Luke the 14 the one is of building, the other of warre. For the first, he saith, Which of you minding to build a tower, sit∣teth not downe first and counteth the cost whether hee hath sufficient to performe it, least after that hee hath laid the foundation, and is not able to performe it, all that behold it begin to mocke him, saying: This man began to build, and was not able to make an end. For the second, he saith: What King going to warre against another King, sitteth not downe first and taketh counsell whether he be able with tenne thousand to meete him which commeth against him with twentie thousand, least afterward to his great shame (for so it may be gathered by the circumstances) he may be constrai••ed to send an ••mbassege vnto him and to desire conditions of peace. So ought euery one which commeth to heare the Word, to make this premeditation and preparation with* 1.35 himselfe, whether he be able and can endure the cost which he must be at in comming vnto the Lord, whether he can endure that fight which he is to take in hand before he come vnto the Lord; whether he can sustaine the losse of his father, mother, wife, and children, brethren, and sisters, yea and his owne life also, and all that he hath; whether he be able to fight against Powers, Principalities, the Diuell, the World, and the flesh, his owne reason and affections, least that otherwise he breake off his course, and shew himselfe not to be the man he seemed first to be. This premeditation and preconsideration must be made, before we can enioy that treasure and buy the field wherein it lieth.

There is no similitude in the Scriptures vsed more often than the similitude of building, which often is englished by this word Edifying. Of this building mention is made 1▪ Cor. 3. where the people of God are called the Building of God, and the Apostles the Builders: so likewise in Ephes. chap. 2. verse. 20. 21. 22. And are built vpon the foundation of the Apostles* 1.36 and Prophets, Iesus Christ himselfe being the head corner stone, in whom all the building coupled together groweth into a holy temple in the Lord, in whom yee are also built together to be the ha∣bitation of God by the spirit. And in Esphes. 4 and 12. verse, it is said by the Apostle, That Christ gaue some to be Apostles, some Prophets, some Euangelists, some Pastors, and some Tea∣chers, for the gathering together of the Saints, for the worke of the ministerie, and for the edifi∣cation of the bodie of Christ. And in verse the 16. By whom all the bodie being coupled and knit together, by euery ioynt for the furniture thereof (according to the effectuall power which is in the measure of euery part) receiueth increase of the bodie, vnto the edifying of it selfe in loue. And Iude in his Epistle verse the 20. requireth of vs that we build our selues in our most holie faith praying in the holy Ghost. Againe, who knoweth not that the similitude of warfare is* 1.37 often repeated also in the Scriptures; as in Iob, The life of man is a continuall warfare. And in the 1 of Timoth. the 6▪ chapter and 12. verse: Fight a good fight, saith the Apostle. And 1. Peter. 2. and 11▪ verse. Abstaine from fleshly lusts, which fight against the soule. And Eph. 6. and 12. verse: We wrestle not against flesh and blood, but against principalities and powers, and* 1.38 against earthly gouernours, the princes of the darknesse of this world, against spirituall wickednesses in heauenly things: So that wee see that of necessitie euery Christian must be a builder and a warriour.

This building and fighting was shadowed out in the rearing vp of the materiall walles of the temple of Ierusalem, which when the Iewes did build, they wrought with one hand, and held their weapons in the other hand to fight against their enemies, as it is in Nehem. 4. and 17▪ verse. The profit and commoditie of building is a deede very great, the glorie and honour of victorie gotten in warre is great, but this wee know that nothing is more troublesome and dangerous, than both building and warre: yet be thinking of the com∣moditie and glory which do arise of them, do counteruaile the paines & griefes. But grea∣ter is the profit and more excellent is the glory which we shall attaine vnto in building vp

of our selues temples of the holy Ghost. Therefore as none can looke to haue commodi∣tie by his building, nor honour by fighting, without trauaile and paines: so let no man deceiue himselfe with a vaine perswasion, that he shall inherit the kingdome of heauen,* 1.39 when he laboureth not with might and maine to come there. For we shall neuer be vic∣tors, except we fight valiantly, we cannot enioy the building if we spare the cost. And as we see some begin a building, which not being able to finish, doe leaue off to their discre∣dit: and as many doe moue and make warre, who not being able to finish it, and to goe through withall, are faine to their shame to seeke truce, so alas many begin to build and make an entrance into Christianitie with a great and faire shew at the first, but few conti∣nue to the end.

And we finde it most true in the Gospell, that nine lepers being clensed, but one of them returned backe againe to giue him thankes for it. Wherefore this forethinking and premeditation is most expedient and necessarie: neither must wee thinke that religion is so slight a matter, as many doe perswade themselues that it is; which kind of men when death commeth vpon them, euen then they are deceiued of their saluation, because they make no account thereof before hand, they neuer thought that the profession of Christia∣nitie would be so costly vnto them, they neuer thought it would be so chargeable a mat∣ter. Whosoeuer therefore will auoide a most dangerous and desperate estate at his death, whosoeuer he or she be which will goe on vnto this building, must forecast and premedi∣tate* 1.40 before hand, what it must cost him, he must deeply consider with himselfe what his saluation and the kingdome of heauen will cost him; I tell you it is no small thing, it must cost him the losse of all the pleasures and delights of this world, it must cost thee the for∣going of all thy lusts, the losse of riches, of libertie, and of banishment, the losse of thy wife, goods, lands, friends, parents, children, yea and peraduenture also it will cost thee the losse of thine owne heart blood: It is more chargeable than some thinke it is, and that it is the cause why they make so little account of it.

Now there are some which care not what it costeth them, so that it may be had with ease; but such must know that it is as laborious, as costly: For before thou canst attaine vnto it, thou must trauaile in heart and in soule, with weeping, with sighing, with much fa∣sting, with prayer, with watching, with meditation of the word of God, and in practising* 1.41 of all the commandements of God. Thou must trauaile in compassion towards all men, thou must take paines in doing thy dutie towards thy superiours, and in relieuing the nee∣die, and such as are in distresse. Finally, it is a most painfull way to passe, and many there be which deceiue themselues, entring into it without preconsideration either of cost or paines. I tell you in the houre of death, in the day of iudgement, in persecutions, in trials, in banishments, many shall see and know that they haue deceiued themselues, for that they haue not duly thought of these said charges; neither is it onely chargeable and troublesome, but also there are in it many and great perils and dangers, many battailes must be fought, before thou canst come vnto the end thereof.

Now for a man not onely to be greatly chargeable, but also to haue great troubles, ma∣ny battels betwixt the flesh and the spirit, this is a sore and a great temptation, thou must fight with all thy affections, with thine owne reason, thou must be prepared to fight with fleshly ioy, Loue, Feare, sorrow, Anger, Meekenesse, Softnesse: neither is this conflict as the passion of anger, which endureth but for a moment, but this combat against affections is to be taken in hand diuers and sundrie times, and continueth a long time, euen during the whole life. And though we receiue many blowes, and are sometimes (as it were) drawne backe, yet we must to it againe. Those (I say) which meane to inherit the kingdome of hea∣uen,* 1.42 must renounce their owne reason, and fight against their owne iudgement. As for ex∣ample, in anger many will burst out to fighting; and why? because that their owne reason teacheth them that they are abused, contemned, and despised, and this is it which decei∣ueth many, because they doe not striue and contend with their owne reason: but rather doe thus thinke with themselues according to the manner of men, what is the reason why we should doe this? or why we should doe that? why we should lose our wiues, children, goods, and lands? this reason then of ours must be fought against and ouercome.

But when a man hath ouercome his reason, and knoweth what things to be angrie for, and what things to be patient in, what to loue, and what to hate, then shall he the better walke rightly, but for as much as a man must fight both with his reason and his affections,* 1.43 this is a hard battell. For though a man haue ouercome his reason, yet his affections may still ••e head strong in him, yea so strong as they shall carrie his reason & iudgement head∣long. Here then ariseth a greater fight than before, before the affections can be ouercome: but when reason & affections ioyne together & that a man hath to deale with them both, then ariseth a most deadly fight, insomuch that a man shall very hardly ouercome them, and yet wee haue more enemies to fight withall than these. Wee must fight on the right hand, and on the left; on the right hand with fame and glorie, and on the left hand we are to fight with wealth and riches, and with credit, and all things in the world. If God shall vouchsafe to giue thee riches, take heede that thy heart be not set vpon them: wherfore when thou, whosoeuer thou art, art blessed with a good report or with the riches of this world, take heede and beware of pride, vaine glorie, and ambition, for if the childe, of God doe not forecast these things, he may easily be ouertaken, and wee see many, who when they are in lower estate behaue themselues like honest men, and as becommeth the children of God, but when they come to any preferment, and promotion, then they are altogether carried away with the vaine glorie of this world. Thou must not onely fight with faire and good reports, but thou must also fight with reproches, and this is no small combate: for hauing riches and glorie thou maist escape pride, and ambition, but if in∣deed thou professe the truth, thou canst not escape reproches. Wherefore if this be not foret•• ought and looked vnto betimes, if a man ••e not well armed against this, he cannot be able to withstand it, but it will make him goe backe from the truth which he hath pro∣fessed: alas (will he say) I labour to doe good, I endeauour my selfe to keepe a good con∣ference in all my dealings, yet loe how I am contemned, and how I am accounted a Pre∣c••sian, and an Hypocrite.

We must also fig••t with losses and want of liuing, and in this point we see many to be* 1.44 ouercome: when as therefore the Lord hath brought vs vnto a low ••bbe, we must take heede that we be ••o shifters▪ For when by a simple and godly liuing many cannot thriue and prosper in this world, then fall they to vnlawfull meanes; and now adaies rather than a man will be in want, hee will take two or three liuings: wherefore this temptation of want is very great, and therefore so much the more to be looked vnto. Likewise when a man must fight with banishment, losse of friends, or such like, then the anguish which ari∣••eth thereof, it draweth from him many bitter sighes and deepe groanes, and through sor∣row of heart, he is brought vnto strange thoughts: wherefore except a man doe acquit himselfe with these, and the rest, it will goe hard but Sathan will haue the victorie, for it is a very hard matter to endure them. There is another thing to be taken heede of, and that is this, when Sathan shall behold the corruption of a man, either which is within him, or* 1.45 which is outward (for whether it be inward or outward it will serue his turne) as it is in E∣phes. the 6. He is spirituall wick••dnesses in heauenly things, he is a spirituall enemie, and in this world he is Principalities and Powers. Therefore (I say) when he beholdeth thy corruptions, he commeth to worke vpon thee, and stirreth vp thine owne conscience, and thine owne reason to accuse thee, and to condemne thee: then like a spirituall enemie he commeth to intoxicate thine affections, and moueth thee sometimes with losses, sometimes with pro∣fit, sometimes with pleasures, sometimes with ioy, sometimes with sorrow; when I say he doth thus bewitch thy reason and affections, and doth thus infatuate thy wits, and intoxi∣cate thy braines, here is a very dangerous fight. And herein may a man easily perceiue, that Rebecca had not such a conflict, when the two yong babes were within her, as thou shalt haue when Sathan beginneth thus to worke. And for this cause was it that the Church in Baptisme did appoint that euery one should euen then prepare himselfe to fight with the Diuell, with the world, his owne affections, and all the lusts of the flesh.

Now when a man hath once entred into this fight, and for want of due considera∣tions is not able to goe further, because he looketh not vnto the charges thereof, then

what will bee saide of him? Behold the foolish builder, loe the vnwise souldier; and is not this a great reproch? Satan shall laugh at vs herein. And this defect in fore casting and pre∣meditation is the cause that some men are carried away from the trueth, by this meanes, and by that meanes, but fewe continue stedfast in it vnto the end▪ Hence it commeth to passe, that so many being grounded in the pleasure of this life, swell in ambition, and are as it were choaked with delights, in pouertie some runne to vnlawfull sl••fts, many by re∣proches and taunts fall away, some burst with anger, and some are either carried away with grieuous errors, or else with Idolatrie, because they doe not consider that Satan is a spirituall wickednesse in heauenly things: Some come to drowne and to hang themselues, and* 1.46 all for want of consideration. Wherefore it behooueth all men to bee most circumspect and warie in this, that they consider what that is which they bee to take in hand, before they enter rashly into it. But yet Satan hath another shift, when hee cannot cause vs to bee carelesse and negligent in premeditation, then hee will make vs to trust too much to our owne strength, as hee did moue Peter to doe, who if Christ had not prayed for him, and if he had not been grounded on the rocke before, hee had vtterly ••••scaried, otherwise hee maketh vs to be ouer circumspect and warie in this behalfe, as hee did Ananias and Sa∣phira.

Againe, if he see that thou makest a conscience to offend the Lord, then hee will set be∣fore thee the waight of thy sinnes and the great dangers that thou art in, that thereby hee may moue thee to despaire: but if hee perceiue that thou art carelesse in off••nding God, then will he set before thee the mercies of God, that thereby thou maist presume▪ O most perilous temptation, when on euery side Satan shall seeke to entrap thee and bring the•• vnto destruction! Some againe he maketh thus to thinke; Alas, if I shall giue my selfe to this seuere and strict examination of my selfe, then I shall bee plunged into extreame sor∣row and griefe and brought into melancholie, o•• I shall neuer be mine owne man, I can∣not begge, I cannot abide (for the words sake) to lose my country, my wife, children, and such like, and therefore I can neuer come to be a Christian. Thus hee causeth thee onely to see and looke into the perill which shall come vnto thee in professing the word of God: but the price of thy saluation and me ioyes of this life to come, he neuer telleth them to come into thy minde, and this is also a most perilous temptation Thus the di∣uell by one meanes or other goeth about to deceiue vs, either he maketh vs to thinke that the way is not dangerous, or else that it is so dangerous as wee shall neuer bee abie to get through it: But notwithstanding these great and manifold combats, as the hope of profit doth moue the builder to goe on forward in his building; so must wee in our spirituall building, in hope of some especiall commoditie not leaue off but goe on forward. And as in warie the hope of victorie doth stirre men vp to continue to fight; so seeing o•••• v••cto∣rie is alreadie gotten by Christ, let no labour stay vs, let no dangers hinder vs, but let vs go on forwards both in our building and warre.

Let vs consider that we fight not in our own strength, but vnder Christ Iesus, who hath gotten the victorie for vs, & who fighteth for vs, he hath ouercome Satan in all his temp∣tations, and accusations: so that he shall neuer be able to ouercome vs, either in the sinne* 1.47 of presumption or desperation.

We may not therefore be now driuen backe, the cost of our warfare must not frav vs, Christ Iesus will minister harnesse, strength, & weapons vnto vs and he will get the victo∣rie for vs. The great and heauie iudgements of God against sinners, let vs set before our eyes, the comfortable sayings of the holie Scriptures, as this: Esay ••1. The wolfe shall lie with the lambe, the Leopard shall lie With the kid and the calfe, and the Lion and the fat beast together, and a little childe shall leade them. Whereby is meant the mightie power of Christ in regenerating our corrupt nature, which is as fierce as a Lion, and as sauage as a wolfe, or also if wee relie vpon Christ Iesus, he is able to turne the hearts of the cruel••st to pitie vs. Thou must beleeue that Christ by his mightie power hath begotten the a••ew▪ and hath deliuered thee as it were out of the mouth of the Lion, and therefore in no wise bee dis∣maid, but comfort thy selfe, and beware of fearefull desperation.

When our Sauiour Christ saith, that it is as possible for a rich man to enter into the kingdome of God, as it is for a Cammell to goe thorowe the eye of a needle: O this is a fearefull saying: but againe it is a great comfort, when hee saith, that with man this is vn∣possible, but with God all things are possible. It seemeth to a couetous man to bee a very hard thing to depart from any thing, but when Christ Iesus shall be the mightie worke of his spirit truly touch the heart of Zacheus, hee can make him willingly to giue halfe of his goods vnto the poore, and if that he hath imured any man, to restore the same foure fould.

That was a hard and fearefull saying of Saint Paul 1. Corinth. 6. and 9. verse: Neither Fornicators, nor Adulterers, nor Idolaters, nor Wantons, nor Buggerers, nor Theeues, nor Coue∣tous men, nor Drunkards, nor Railers, nor Extortioners shall inherit the kingdome of God. But that which followeth was most comfortable vnto the Corinthians, and so it is most com∣fortable vnto vs: And such (saith hee) were some of you: but yee are washed, but yee are sancti∣fied, but yee are iustified in the name of the Lord Iesus, and by the spirit of our God. Loe here how Corinth was once a wilde and brutish people, but after their calling they became sound in faith, and were made the Church of God. And in Titus 1. verse 12. Paul saith, That the Cretians were alwaies liers, euill beasts, and slow bellies, and (saith hee) this witnesse is true, wherefore rebuke them sharply: that they might become sound in the faith. Whereby wee* 1.48 see how these wicked people were by Faith purged and made the children of God: Why therefore shouldest thou lay before thee the difficulties of ouercomming Sathan, that thou shouldest therefore despaire in the mercies of God? Why should any of vs thinke that wee are not able to ouercome our owne lusts when Christ Iesus standeth for vs, and fighteth with vs, when his Angels pitch their tents round about vs, and the spirit of God is powerfull in vs, and the word of God maketh for vs.

Now seeing thou hast the Word which is of power to saue thy life, and seeing thou hast the seales of Gods mercies, Water, Bread, and Wine, which are more sure seales of Gods fauour, than the obligations and bonds of any Priaces; seeing thou art so fenced in on euery side, bee not discouraged by the mightie power of thine enemies, but abide the brunt a little, and desire the Lord to increase thy faith, and no doubt thou shalt be a con∣querour, and triumph ouer all thine enemies: Let vs bethinke vs of our charges and costs, being certainly perswaded by whom, in whom, & through whom, we shall be more than conquerours, that so we runne not away at the first: Let vs beleeue, and it shall be vnto vs according to our faith; and if wee cannot beleeue, let vs pray with the man in the Gospell, Lord helpe our vnbeliefe.

FINIS.

THE TENTH SERMON, PREACHED ON PART OF the 44. verse of the 13▪ Chapter accor∣ding to Saint Matthew.

MATTH. 13. vers. 44.

Againe, the kingdome of heauen is like vnto a treasure hid in the fielde, which when a man hath found, he hideth it, and for ioy thereof departeth, and selleth all that hee hath, and buyeth that field.

HAuing spoken of this verse before, my purpose is not to vse any long* 1.49 repetition of that which was deliuer••••. ••n effect this ••ath been before shewed, namely, that the price of our saluation here called the king∣dom of God, ••s so excellent, that it is resembled vnto a treasure, which howsoeuer it is hid from the reprobate, and those that bee of this world, yet it is manifest and reuealed vnto the children of God, who finde it, and when they haue found it, hide it fearing least they should lose it againe; the finding whereof breedeth such ioy in their hearts, that they will willing∣ly part from all things that they haue, so that they may enioy this treasure: and therefore it is saide, that the man hauing found this treasure, departeth and withdraweth himselfe. Where we haue shewed that many for want of this withdrawing themselues, or premedi∣tation, not considering what the price of this treasure is, nor what paines and labour he is to take which enioyeth it, after they haue once begun and entred into this course which leadeth vnto eternall life, not being able to continue therein, doe with the vnskilfull buil∣der, not forecasting what the building will cost, and with the vnwise King, hauing begun warre, and not able to go through there with, leaue off vnto their great shame and reproch.

And here we haue shewed that no man can sell all that he hath to buy this treasure, be∣fore hee haue throughly considered and deeply ••ayed what the thing itselfe is, and what losse and perill he is to sustaine before he can attaine thereunto. And heere lea•••• that any should be discouraged from selling that which he hath to buy this treasure, I shewed the remedies and helpes which further vs therein. For howsoeuer this treasure is chargeable, yet the cost is Christs: and how laborious soeuer it is, yet Christ ha••h taken sufficient paines in obtaining it, for all those that put their trust in him. And although the perils and* 1.50 dangers be great, yet in our Lord Iesus they are all ouercome. After that a man hath pre∣meditated the charges, paines, and perils, which hee is to sustaine in buying this treasure, then he commeth to a ful resolution, and he selleth all that he hath, and buyeth that field. In this word selleth, there is much matter contained, where we ought to giue more dili∣gent attention thereunto. The things in generall which are to be sold before this field be bought, are either of their owne nature euill, and in themselues simply sinfull, or else such as are sinfull in respect of circumstances: those which of themselues are simply sinfull, are* 1.51 of two sorts, either grosse outward sins, or else the inward corruption of our corrupt na∣ture. Concerning the former, to wit, grosse outward, they must bee parted withall and sold, for this saying is true both in religion and in manners, No man can serue two masters, &c. If

Baal be God then we must follow him, we must not be luke-warme, hot & cold, for such the Lord spueth out of his mouth. Wherefore we cannot serue God & the world, for there is such a contrarietie and a fight betweene them, that vntill we reiect & forsake the world, we can neither serue God aright, nor yet attaine to the fruition of this treasure.

In these words, He selleth all that he hath, there are three things to be considered. First,* 1.52 that sinnes must be sold and not changed. Secondly, sinnes must be sold all and not some. Thirdly, they must be sold for euer, and not for a season. As touching the first, we see ma∣ny* 1.53 that doe not so much sell their sinnes as make an exchange of them: for many in the* 1.54 time of Poperie had in estimation the Pope and that religion of Antichrist, which now* 1.55 professing the Gospell doe neglect and contemne it: heretofore the paines of that fained Purgatorie were feared of many, but now men are not afraide of the torments of hell which are most sure: heretofore men prayed in an vnknowne tongue, not vnderstanding what they said, but now they will not pray in a knowne tongue knowing what they say: before men prayed for the dead, now they will not pray for them which are aliue: before men vsed long and continuall prayer, now either they pray not at all, or they are so short, and soone wearie, as it seemeth they receiue no grace thereby: before many Sacraments which were no Sacraments, were much accounted of, now there are but two, and those are true Sacraments, and yet they are neglected: heretofore men fasted very often, and that very scrupulously, insomuch that they did rather offend in fasting too much thā too litle, but now a Christian fast publikely appointed is rather oppugned than receiued, and a pri∣uate fast is not knowne amongst Christians. Before there were many and superstitious ho∣ly daies receiued, now the onely Sabbath of the Lord is prophaned, & the diuell or at the least not God that day is serued: Before men confessed their sins vnto euery hedge priest, now men haue left confession of their sinnes vnto their brethren, chusing rather to mur∣ther themselues▪ than to acknowledge their faults one to another, as the Apostle Iames* 1.56 willeth they should. Yea men are so farre from this, that they will rather by periurie and briberie cleere and purge themselues, than make their sinnes knowne, and so satisfie the congregation, and Church of God. And thus we might goe through all points of religion; for men before were altogether superstitious, and now they are become wholy prophane. Wherefore miserable was their estate before, but now most miserable, dangerous & dam∣nable (I say) is the estate of our age, wherein those that serue God best, and walk most care∣fully in their callings, are accounted mad and franticke, precise fooles: on the other side, they which are altogether dissolute, & secure in discharging their duties, are taken for the wisest men, and this commeth to passe because men doe not consider that saying of the A∣postle, 1. Thess 5. verse. Brethren, we beseech you that you know them which labour amongst you, and are ouer you in the Lord, that you haue them in singular loue for their workes sake.

This changing of sinne may also be seene in yong men of the Vniuersitie, who in their* 1.57 youth did liue altogether dissolute in their behauiour, but being strickē in yeeres they ac∣count gaine to be godlinesse, and so farre foorth as religion may serue to inrich them, so farre are they professors thereof. These and such like haue not as yet made a sale of sinne, but a change. Sathan as yet goeth further, & moues some men to make a more dangerous exchange than this, and bringeth them from one extremitie vnto another. For many be∣ing before giuen to worke wickednes, & that with greedinesse, and to commit most grosse sins, now forsaking that outward wicked course are so puffed vp in the pride of their spirit, that they are become such new men, as it were thinking too well of themselues, they runne on into the other extremitie in seeking after those things which are aboue their reach; by whose wickednesse it commeth to passe that the good graces of God oftentimes fall to the ground, and the children of God fare the worse for them: and thus we see that many doe not so much fell as change their sinnes.

But it must be otherwise with vs, if we meane to obtaine this treasure, we must so part with corrupt religion, that we admit no false sects and heresies: we must so giue ouer wic∣kednesse and corrupt manners, that from hence forwards we returne not vnto them, and we must, as the Scripture requireth, forsake a shew of profession of religion, and come vn∣to* 1.58 a strict practise thereof. Secondly, all sinne and not some must be forsaken, and sold

of him, who will enioy this treasure, many can be content to relinquish some sinnes, but not all. Herod heard Iohn Baptist willingly, and was content to giue eare vnto him prea∣ching* 1.59 repentance: for when Iohn tol•• him, that it was not lawfull for him to haue his bro∣thers wife, then he would not heare him any longer, but cast him into prison, and caused him to be beheaded. The yong man in the Gospell had sold many sins, & had many good thoughts in him, insomuch as it is said, Marke. 10. and 24. verse, that Iesus loued him: but when Christ told him, that if he would follow him he must leaue his riches, then he chu∣sed rather to depart from Christ than from his riches. Ananias and Saphira, Acts. 5. had* 1.60 many good things in them, so that they sold their possessions and laid part of the price thereof at the Apostles feete: but dissembling with the Apostles, & distrusting the proui∣dence of God, they kept back some part of the price of their possessions, wherfore through the ministerie of Peter they both were presently depriued of their liues. Iudas also (no* 1.61 doubt) had many good things in him, otherwise Christ would not haue made him an A∣postle, neither could it be but that hearing Christ so long he should reape some commo∣ditie thereby, but yet he did secretly inueigle the goods of the Church, and did purchase vnto himselfe not this field wherein the treasure was, but (as it is said of him) a field of blood. And thus we see that there is a partiall and not a totall forsaking of sinnes in men. But such men must know, that they haue not done enough to obtaine this treasure, in lea∣uing some faults and holding some. For it is true which the Apostle Iames saith, 2. and 10 verse, Whosoeuer shall keepe the whole law, and yet faileth in one point, he is guiltie of all. This the Apostle prooueth by an example, as if a man haue respect of persons, then he is vn∣mercifull towards him whom he regardeth not. Now vnmercifulnesse is referred vnto murther, and he that said, Thou shalt not commit adulterie, said also, Thou shalt not kill; now though thou doest not commit adulterie, yet if thou killest thou art a transgressor of the law. They therfore which make an outward shew of Religion, but still keepe sinne in their hearts, such must know that if they keepe sinne in part, they shall leese grace in whole: wherefore our sinnes must be left, not some but all, not partially, but totally. Thirdly, men* 1.62 must sell sinne at once, and for euer, and not for a moment, or a short time. And herein we* 1.63 may easily see that many men haue rather left sinne for a season, than throughly repented them thereof; and therefore it commeth to passe with them that they doe returne with the dogge vnto the vomit, and with the sow which was washed vnto the wallowing in the mire. Now if any man aske what the reason is, that some men after that they haue escaped the filthinesse of the world, are yet againe entangled therein: I answere, because such men ne∣uer came vnto a sound griefe for their sinnes. And hence it is, that many being renewed and endued with some gifts of grace, yet being defiled with inward pride and lust of the heart, and not labouring with might and maine to be deliuered thereof, become much worse than they were before.

The repentance of many who haue beene Papists, Atheists, and whose liues haue beene stained with fornication, hurts of their brethren, or some other grosse faults, is onely that they haue left those sinnes, but such men neuer attaining vnto true remorse for their sins, fall therefore into them againe, or into worse if it be possible: to whom the Apostle Iames chapt. 4. saith, Clense your hands you sinners, and purge your hearts, you wauering minded, suffer afflictions, and sorrow and weepe, let your laughter be turned into mourning, and your ioy into heaui∣nesse. Where the Apostle sheweth, that it is not enough for man hauing offended (with the* 1.64 harlots hauing done amisse) to wipe their mouthes, & to come vnto the Church, but they hauing displeased the Lord must weepe, & mourne, vntill they come to sound griefe, and such as is answerable to the measure of their sinnes. For grieuous sinnes must be repen∣ted of with great griefe, euen as sore diseases must be cured with sharpe medicines. And as it is in Zacharie the twelfth, Men must mourne for their sinnes as one mourneth for his onely sonne, and be sorie for them as one is sorie for the death of his first borne. There must be in them a great mourning, as the mourning of Hadadrimmon in the valley of Megiddon for the death of the good King Iosias: Euen so must men mourne because they haue pierced Christ through with their sinnes, & wounded him with their abominations. And men must know that a few drie teares, when they haue offended, are not sufficient repentance, or sacrifice to God,

but they must rent their hearts and be heartily sorie and turne vnto the Lord: Now many are so stricken with the sense and feeling of their sinnes, that thereby they are moued to confesse and lay open their wickednesse in such sort, as a man would thinke them to be such as for euer afterwards would stand in feare to offend the Lord any more: but these* 1.65 after that they haue receiued some comfort by the word, of their sinnes, and haue seene that their sinnes are pardonable, not distinguishing between these two, that it is one thing to haue their sinnes remissible, and another thing to assure themselues that they are remit∣ted: After (I say) this comfort receiued by the preaching of the word, they labouring no further to be renewed and throughly reformed, although they had some sorrow for a sea∣son, yet because they did not search themselues more narrowly, and endeuour to purge themselues as well from inward sinne, as from outward, and to be wholy transfigured and transformed into a new holie, and righteous life▪ therefore it commeth to passe, that the loue of righteousnesse departeth from them, and they returne againe to their old by as, and are become praies for Iesuites, and massing Priests, such is their prophanenesse. And this is because they rested onely in the vniuersall promises of God, which although they bee all most true and comfortable, yet they can minister no true comfort and consolation vnto mans soule, except hee make a particular application thereof vnto himselfe.

Lastly, some there be who would faine seeme to the appearance of the Church to haue forsaken and sold their sinnes, and to haue made a full and perfect reformation of their* 1.66 former liues euilly spent, which notwithstanding harbour and nourish sinnes in their hearts, which afterward will breake foorth, and discouer their hypocrisie: and this they doe because they were but a little enlightened with the flash of the holy Ghost, and were not throughly reformed inwardly, which is euident in this, that they couet to approoue themselues more before men than before God, nourishing in their hearts secret selfe-loue, as in shewing themselues zealous vntill they come to preferment, or to this end that many perceiuing their zeale may flocke after them, to heare them, & so they may procure them∣selues fame: whom so soone as Sathan beginneth a little to buffet them, they fall away and shew that they had sold sinne but for a season. This is contrarie vnto that course which the true ministers of God, and those which feare him aright ought to take, for it is their dutie to seeke the praise of God and not of themselues, to couet the profit of the people of God, and not their owne priuate lucre, knowing this that they serue not men, but God, and that they must professe religion religiously, setting before their eyes the praise of God, the crowne of immortall glorie, the saluation of soules, and the acceptation of their labour be∣fore God. And all men must desire rather to be religious than to seeme so, giuing them∣selues* 1.67 to the exercises of priuate praier, reading, fasting, to priuate admonition, conference, and other priuate duties, at such time, and in such place, when and where they neede not to boast of any thing done, seeing it is done in secret, which who so doth, let him assure him∣selfe that there is nothing so secret, but it shall be reuealed, whether it be good or euill.

If we doe this, then shall we not be in the number of those which beginning in the spi∣rit, end in the flesh; or of those which serue God for a season, and in the end fall away from him, and his seruice. Doublesse it is a strange thing to see some who haue bin themselues a light vnto others, so now to shrinke from Gods truth, as that they should become Pa∣pists, or of the Familie of loue, or of some other heresie. The cause of this is, because their inward stuffe was corrupt, and not fullie cured by effectuall repentance. And thus much of grosse sinnes. Now of the infirmities of nature which remaine euer in the best, this in∣ward* 1.68 corruption must be sold also: for it is not enough to leaue outward and grosse sinnes, except also we beate downe the inward corruption of our owne nature: and although* 1.69 we cānot altogether blot out this our naturall corruption, yet the righteousnesse of Christ may be so resident and dwell in vs, that it shall not onely keepe vs from grosse outward outrages and offences, but also will holde downe & keepe short our naturall corruptions, neither must we thinke it enough to sell the fruites of our corrupt nature, but we must also sell the corruption it selfe: for as we see, so long as the tree remaineth, there will al∣waies spring foorth some buds; euen so of the children of God, so long as the corruption

of the nature raigneth in them, so long do they burst out into some offences or other: but most men make either little or no conscience at all of these little faults; but it must be o∣therwise with vs, or else we cannot but displease God greatly. For as a riuer drieth vp vnto the fountaine, yet if we doe rest from all emptying of it, it will encrease againe: So except the children of God doe keepe downe their naturall corruption, although they offend not* 1.70 as the reprobate and wicked, in monstrous sinnes against God, yet they cannot but haue great downfals. Wherefore we must not with the woman, whereof the Poet speaketh, see, and behold good and lawfull things, and follow that which is euill; neither must we be as* 1.71 the Philosophers, whose reason fighteth with their appetite, but we must fight both with reason and appetite, we must be as new creatures borne againe, and we must be more wil∣ling to endure all shame and reproches, than to fall and offend to the dishonour of God. Being grieued that we see our selues ready to displease the Lord. The Apostle Paul, Rom. 7. saith of himselfe. I see another Law in my members rebelling against the Law of my minde, and leading me captiue vnto the Law of sinne which is in my members. Heere the Apostle sheweth his captiuitie vnto sinne, by reason of his inward corruption, now when men are in impri∣sonment or captiuitie, then they are fed with the bread of aduersitie and affliction, and therefore the Apostle viewing the miserie wherein he was by nature, in the type of a true regenerate man saith, O wretched man that I am, who shall deliuer me from the body of this death?* 1.72 Here he crieth out against himselfe from the truth of his heart, as he findeth himselfe cor∣rupt within, euen so must the children of God doe, and they must make a conscience to keepe downe their corruption, or else that filthy fountaine will grow vp still, and they shall see that it will so worke with them, that euen (if Sathan were away and should doe no∣thing) it would pull and draw them from God, except they do suppresse it, and continu∣ally meditate vpon it.

This is painefull vnto the wicked, but very ioyfull and pleasant vnto the children of God, when they shall sell all their sinnes for euer, for the more of them they sell, the more sweet and comfortable it will be vnto them. Besides this, we haue an aduersarie within vs, euen the pricke of the flesh, the messenger of Sathan, for so the Apostle witnesseth of him∣selfe.* 1.73 2. Cor. 12. 7. Least I should be exalted out of measure through the aboundance of our re∣uelations, there was giuen vnto mee a pricke in the flesh, the messenger of Sathan, to buffet mee, because I should not be exalted out of measure. Who or what man was more in ta∣king paines than the Apostle Paul? Who went through more perils for the testimonie of Christs truth? Who was more zealous in aduancing the Gospell of Christ Iesus? Could not all the Apostles watchings, all his fastings, his dangers, his continuall prayers: finally could not all his giftes and graces which were in him aboundantly beate downe and cure this pride and arrogancie of the spirit in him? Who therefore, or what are we that thinke we can get so easily a victorie of sinne, seeing the Apostle, who was carried vp to the third heauen cannot doe it. When all other sinnes are ended in a man, and when he thinketh himselfe safe from sinne, then commeth pride, for it ariseth of well doing, and* 1.74 therefore the Apostle saide that the pricke of the flesh did buffet and boxe him. Where hee sheweth that this sinne was so grieuous vnto his soule, that hee fought against sinne and Sathan, euen as Christ did fight against him, when after he was baptised he was temp∣ted of him: Euen so it commeth to passe with the children of God, when they are deli∣uered as it were wholy from sinne, and thinke themselues most farre off from offending God, then Sathan commeth like an Angell of light, seeking by this meanes to deceiue them, that in well doing they should please themselues ouermuch, and so displease God; wherefore the vertue of God must appeare in our infirmities. For as the Apostle saith,* 1.75 Gods power is made perfect through weakenesse: and therefore when any temptation shall happen vnto vs, we are to beware that we neither make a light account of them, nei∣ther be too much afraide of them, for as it is with the bodily enemie, so is it likewise with the spirituall: if thou be carelesse, then thine aduersary setteth vpon thee at vnawares; if too* 1.76 fearefull, then he ouer commeth thee at the first assault: euen so is it with Sathan, if thou be secure and passe not for him, then he suddenly taketh thee napping, if thou be ouer feare∣ful; then likewise he seeketh thy destruction. Wherfore take good heed vnto Sathan, & see

that thou make not too light account of his temptations, but still consider with thy selfe, that the diuell is euer knocking at the doore, readie if thou haue but one euill thought to enter into thee. Wherefore beware least by reason of thy securitie the diuell do enter in∣to thee, be humble in thy soule, as it becommeth the child of God; on the other side feare him not too much, but knowe that God, Christ Iesus, the holy Ghost, and the Angels in heauen, and all the Saints of God in earth will take thy part against him.

Notes

• * 1.1

  The scope of the text.
• * 1.2

  The loue of the Saints to the word.
• * 1.3

  1
• * 1.4

  The diuers acceptatiō of these words, kingdome of heauen.
• * 1.5

  2
• * 1.6

  1
• * 1.7

  2
• * 1.8

  First it is ta∣ken for the meanes.
• * 1.9

  The keyes of the kingdom of heauen committed to all Mini∣sters of the Gospell.
• * 1.10

  Looke to the translation. Luke. 17. 21.
• * 1.11

  The Mini∣stery of the word is the meanes to bring vs to the know∣ledge of Christ, and so to his king∣dome.
• * 1.12

  Graces be∣stowed on thē which vse the meanes well.
• * 1.13

  Obseru. 1. He that will goe to heauē, must make an entrance into it on earth.
• * 1.14

  How to know where a trea∣sure is.
• * 1.15

  Wherfore so few loue the Gospell and meanes of saluation.
• * 1.16

  Sacraments.
• * 1.17

  Meanes of least shewe may bring vs greatest graces.
• * 1.18

  Obseruation. Few loue the word.
• * 1.19

  How to speak of a parable.
• * 1.20

  Sense of the place.
• * 1.21

  Doubts in our first con∣u••rsion.
• * 1.22

  The mindé may be de∣ceiued, the heart cannot so be, being truly possest of the word.
• * 1.23

  How the word is found before it be sought.
• * 1.24

  God turnes away his coū∣tenance from his children for a time
• * 1.25

  God hath a different re∣spect of yong and old.
• * 1.26

  Wherfore we wa••t good things.
• * 1.27

  Ioy of salua∣tiō how great
• * 1.28

  Gods procee∣dings with his children.
• * 1.29

  To labour for the ioy of our saluation Psal. 51.
• * 1.30

  Two sorts of ioyes in re∣ceiuing the word.
• * 1.31

  The ioy of the minde & of the heart: note the dif∣ference.
• * 1.32

  Seate of faith.
• * 1.33

  An apt ••imi∣lie.
• * 1.34

  A good triall of some ioy.
• * 1.35

  The fight of a Christian.
• * 1.36

  Similitude of building.
• * 1.37

  Similitude of warfare.
• * 1.38

  Euery Chri∣stian a buil∣der and a warrier.
• * 1.39

  Striue to en∣ter in at ••••e ••••raite gate.
• * 1.40

  Premedita∣tions before men be resol∣ued to follow Christ.
• * 1.41

  Christiani∣tie▪ a war∣fare.
• * 1.42

  To renounce reason first, Anger.
• * 1.43

  To fight with reason and affections a hard battell.
• * 1.44

  To fight with penurie and want.
• * 1.45

  Satans prac∣tises in temp∣tations.
• * 1.46

  Wherefore many are o∣uertakē with temptations.
• * 1.47

  Ephes. ••. Philip. 4. 14. Rom. 8.
• * 1.48

  The wicked by faith pur∣ged & made Gods childrē
• * 1.49

  The summe of the two former Ser∣mons.
• * 1.50

  Sense.
• * 1.51

  What must besold before w••••ā possesse Gods king∣dome.
• * 1.52

  Consider three things.
• * 1.53

  1
• * 1.54

  2
• * 1.55

  3
• * 1.56

  Iames 5.
• * 1.57

  The change of on sinne for another.
• * 1.58

  Secondly, all sinne must be forsaken.
• * 1.59

  Herod.
• * 1.60

  Ananias.
• * 1.61

  Iudas.
• * 1.62

  3
• * 1.63

  Sale of sia for euer.
• * 1.64

  Not sufficiēt to leaue sin, but mē must mourne for it, vntill they come to soūd griefe.
• * 1.65

  How many de••eiue thē∣selues, when they know their sinnes are pardona∣ble: not la∣bouring any further for an assurance that they are pardoned.
• * 1.66

  To harbour some secret sins in our breast.
• * 1.67

  To be reli∣gious, rather than so to seeme to be.
• * 1.68

  Of infirmi∣ties.
• * 1.69

  Inward cor∣ruptions.
• * 1.70

  To maister naturall cor∣ruptions.
• * 1.71

  Video meliora proboque de ••••riora sequor
• * 1.72

  Note.
• * 1.73

  The messen∣ger of Sathā within vs.
• * 1.74

  Pride.
• * 1.75

  How to car∣ri-ourselues in a tempta∣tion.
• * 1.76

  C••rnall secu∣ritie & feare dangerous.