Heart-treasure, or, An essay tending to fil [sic] and furnish the head and heart of every Christian ... being the substance of some sermons preached at Coley in Yorkshire on Mat. 12. 35 ... / by O.H. ...

Heart-Treasure.

MATTH. 12.35. The former part of the Verse.

A good man out of the good Treasure of the heart, bringeth forth good things.

CHAPTER I. The Introduction, containing the occasion, division, and exposition of the Text, and Ob∣servations from it.

OUr Blessed Lord and Saviour Je∣sus Christ (like a skilful Alchy∣mist) extracts the pure gold of wholesome Doctrine, from com∣mon objects and occurrences: as from natural water, * 1.1 he discourseth of spiritual water of life; from common bread, * 1.2 he ascends to soul-nourishing conferences of his own flesh and blood, that living bread that came down from Heaven: As he passed thorow the Vineyards, * 1.3 he takes occasion to speak of the true Vine himself, and of those Saints that are really planted into him, and bring forth proportionable fruit: Christ could preach

an excellent Sermon from any Text: But here he takes an occasion of uttering precious me∣dicinal Truths, from the poysonful blasphe∣mies of the Scribes and Pharisees; distinguish∣ing the fruit of the lips into good and bad word, which evidence the nature of the root to be either good or bad: The occasion of the words, is this, when our soul-saving, and bo∣dy-healing Redeemer had cast out a blinde and dumb Devil; that glorious miracle had various effects, upon the possessed person, it wrought soundness, vers. 22. upon the people amazement, vers. 23. upon the Pharisees mad∣ness and blasphemy (though that was only accidental) whereby they charge God himself with imposture, vers. 24. to these last Christ speaks by way of Apology for himself, and confutation of their impudent slander, his an∣swer consists of three members.

1. He refutes the calumny by clear Argu∣ments demonstrating his Divine Power in the Miracle, * 1.4 from vers. 25, to vers. 31.

2. He detects the heinousness of the stander, calling it an irremissible blasphemy, to v. 33.

3. He exhorts them to repentance, by a severe and serious challenge, urging them to conceive more soundly and soberly of divine works; and to speak more spiritually and profitably, since they must give an account of every idle (much more blasphemous) expres∣sion; from whence there will be drawn suf∣ficient matter of their condemnation: This exhortation he directs in hypothesi to the Pharisees, v. 33, 34. in thesi to all, v. 35, 36, 37.

to the former parabolically, to the latter pro∣perly and doctrinally.

Or our Lord Jesus shews, that thoughts are the first-born of the heart, the fountain of ex∣pressions, words are the eccho of heart-lan∣guage; much may be in the heart that's not vented with the lips, but theres nothing comes out, but what was first within; for out of the abundance of the heart the mouth speaks, vers. 34. This is illustrated by two similitudes, Viz.

• 1. Of a Tree, vers. 33.
• 2. Of a Treasure, vers. 35.

There's much ado amongst Expositors, to determine what is meant by Tree; but its clear, by Tree is meant a man or woman, who must be good, before they can do good: But the latter resemblance of a Treasure, is our present subject, which is bimembris, or consist∣ing of two parts; The

• 1. Relates to good men. * 1.5
• 2. Unto bad men.

In both which are

• 1. Layings up, called a Treasure.
• 2. Layings out, expressed by bring∣ing forth.

A few words for explication.

A good man] there's good, 1. Absolutely; so there's none good but God, i.e. essentially, perfectly, originally, independently. 2. Com∣paratively, so godly men are truly good, i. e. sincerely, if compared with prophane men, or

Hypocrites: It's said of Barnabas, that he was a good man, and full of the Holy Ghost, and Faith, Act. 11.24. There's also good men, as compared with froward, 1 Pet. 2.18. or choice instruments, compared with persons of an inferiour rank, Rom. 5.7. as David was worth ten thousand of the people: This good man in the Text is to be taken in the former sense, in opposition to wicked men.

Good Treasure] it is a metaphor, * 1.6 and al∣ludeth to the Husbandman and Trades-man laying up in store what must be used in after∣times; or an Huswives provision laid up for all the year: This crosseth not Christs prohibition, Mat. 6.19. Lay not up for your selves treasures upon earth, for that is in oppositi∣on, this in subordination to the true Treasure, and Divine Providence, as Joseph's hoarding Corn was; and its called a good Treasure in opposition to treasures of wickedness, Prov. 10.2.

Of the heart] the heart in man is the first mover of the actions of man, even as the first mover carrieth all the sphears of Heaven about with it; so doth this little thing in the little world of man, animate all his operations: by heart I understand the rational soul, with all its faculties of understanding, memory, will, and affections, the chief part of man. The Jews compare the heart, * 1.7 1. To the Holy of Holies, or Oracle, whence the Lord gives his answers. 2. To. Solomon's Throne, as the stateliest place where the King of Heaven sits, as his Throne of Residence. 3. To the two

Tables of Stone in Moses's hands, in which the Lord writes the Law of Wisdome: and I may add, 4. The heart of a Christian is the store-house of the choicest Treasures, and Ca∣binet of the most precious Jewels.

Bringeth forth] emits or sends out suitable emanations, for his own souls comfort, and the supply or profit of others: This is a draw∣ing of the Fountain into several Channels, an educing the habits of grace into various acts, the exercise and improvement of what was laid up, a stirring up the gift of God, a trading with the talent, required of every Soul that hopes to give a good account at the last day.

Good things] there are some things good only materially, good civilly, but these are good things spiritually, both as to matter, manner, and end, pleasing to God, profitable to man, and comfortable to him that brings them forth; these are as streams flowing from the spring of true grace in the heart, by the banks and bounds of a divine command to the infinite Ocean of Gods glory.

The summe of all is this, every man is, * 1.8 and acts as principles are stated in his heart; we judge of the heart by outward acts, but God judgeth of outward acts by the inward frame of the heart: and hence that of Luther is a great truth, that good works do not make good men, but first they must be made good men, before they can do good works: for habits must be before acts; yet good acts make good men better, as evil actions make bad men worse; for acts strengthen habits, as we see by experience.

The Doctrines are these:

1. Mens layings out are according to their layings up: That in general.

2. Every sincere Christian is truly good.

3. Every gracious soul hath a good Trea∣sure.

4. True grace is a Christians Treasure.

5. A Saints Treasure is in Heaven, and in his heart.

6. A Treasure in the heart vents it self in the life.

7. A Treasure truly good, will send forth good things: the heart, so far as its sanctified, and doth act like it self, produceth gracious acts and exercises.

But I shall comprize all in this one Obser∣vation.

Doct. That a good Treasure in the heart, is ne∣cessary to good expences in the life. No man can do good, except he first be good: there must be first a laying in, before there can be a lay∣ing out.

The Dutch have a Proverb, * 1.9 That a good saver, makes a well-doer; I am sure 'tis so in a spiritual sense; he that layes in spiritual pro∣vision, is only fit to lay out in the exercises of Religion.

I shall but give this one proof for the gene∣ral, Mat. 13.52.—A Scribe [i. e. a Minister] instructed unto the Kingdome of Heaven [i.e. prepared to declare the mysteries of the Gos∣pel] is like an housholder [or Steward, for so Ministers are called, 1 Cor. 4.1.] which bring∣eth forth out of his Treasure things new and old

[a plain allusion to an house-keepers old store, which makes a daily standing dish, and new supply from the market upon special occasi∣ons, Old and New Testament-dainties:] This Scripture clearly holds forth, that he had laid up what he now laies out. Joseph laies up abundance of Corn in the seven years of plen∣ty, else there could not have been supply in time of scarcity, Gen. 41.47, 48, 49.

This only for a hint in general, for more clear explication and confirmation of this Truth. I shall endeavour to discover,

• 1. What laying up a Treasure is.
• 2. What this Treasure in the Text is.
• 3. What this laying out implies.
• 4. Why laying up is thus necessary.

CHAP. II. A Discovery of the Nature of a Treasure in general.

A Treasure imports the laying up of things for necessary use in after-times, and holds forth these seven particulars, all which suit with the laying up of spiritual provision in general.

1. Laying up a Treasure, implies careful∣ness, anxious thoughts, sollicitous endeavour; its casie to scatter, but it requires some indu∣stry to gather, yea 'tis easier to gather by filch∣ing and cheating, than by trading or work∣ing; and things easily got by evil means, are as quickly lost by strange waies, Prov. 13.11.

Wealth [gotten] by vanity, shall be diminish∣ed, * 1.10 i.e. an estate procured by base shifts, de∣vices, and jugling tricks, comes to nought. But he that gathereth by labour [Heb. by the hand] shall increase, and in time become a Treasure. Experience tells us, that they that would get a great estate, take pains in the day, and plot in the night, * 1.11 and desires to get and keep their abundance, wil not suffer them to sleep: 'tis so in Spirituals, there's hard tugging to get a∣biding provision; Spiritual goods are not got with a wet finger; they drop not into the mouth of a careless loyterer: * 1.12 The choicer any thing is, the hardlier is it attained: an Har∣vest-mans labour is hard toyling. O think not to get Heaven by laziness: The Kingdom of Heaven is taken by violence, Mat. 11.12. A resolute Christian (as it were) storms this up∣hil•• City; as Souldiers run to get the prey, or Racers to obtain the prize.

2. It imports choiceness in the things laid up.* 1.13 'Tis not all Labour that obtains a Trea∣sure;* 1.14 they labour in the very fire, that weary themselves for very vanity. Men may lay out money and labour for that which neither doth profit nor satisfie; there are many things better sleighted, than sought and gained: However, stones and straws make no good treasure; no wife man wil account himself rich with toys and trifles; A Christians trea∣sure consists in Spirituals, which onely are of worth and value;* 1.15 Gold and Silver are but red and white clay, called thick clay, because more solid bodies; but compared with Di∣vine

things they are but dross: * 1.16 Spiritual bles∣sings only make the Believer blessed; nothing can be accounted a treasure, but what comes from, and leads to Heaven, Bona throni, the good things of the Throne, are a Saints trea∣sure, Bonascabelli, the good things of the Foot∣stool, are a wicked-man's portion, and he may have a large measure, yea, a treasure of them;* 1.17 their bellies are filled with hid treasures: Yet these do not make them happy; all under∣moon comforts are but sorry trifles to make a treasure of; the whole world cannot counter∣ballance a grain of Grace: we account of things by their worth, not by their bulk; a little box of precious oyntment is of more value and vertue, than whole tuns of ordinary Liquor; only Heavenly riches make up a Souls trea∣sure.

3. Suitableness of the things stored up: No man wil lay up what he shall never need, and account it his treasure: Every Trades-man lays up that which is fit for his Calling; Cloathiers, Staplers, Tanners, Husbandmen, have all their peculiar provisions, suited to their vocations: that may be a cumber to one, that is a treasure to another: Kings have their peculiar treasure, * 1.18 i. e. that which none but Kings have; So all Gods Kings have their pe∣culiar treasure; which as it is different from all others, so in some respects different one from another. Moses had a treasure of meekness, Job of patience, Salomon of wisdome, John of love: * 1.19 As the Childe of God is to come be∣hinde in no gift, so he is to excel in that which

he is more especially called to exercise; 'Tis a great Duty and mystery in Religion to bee wise in observation, and prudent in provisi∣on; let every Christian lay up supplies suitable to the several ages, estates, sexes, offices, bur∣dens, duties, relations, places, trials, or tempta∣tions, through which any one may passe, in the whole course of their Lives: So shal they not be unprovided or unfurnished, but which way soever the Lord leads them in this un∣even world, * 1.20 yet their foot shal stand in an eeven place, and go streight to Heaven.

4. A treasure imports sufficiency. Store hath no lack; 'tis abundance that constitutes a treasure; the Granarys of Aegypt afforded plenty of Corn: A scant modicum makes not a treasure. Spiritual goods are a Christians riches, * 1.21 and he ought to be rich in these riches, rich in faith, and rich in good works. What a ful expression is that of St. Paul? Ephes. 3.19. where he begs to be filled with all the ful∣ness of God. What Paul, can thy narrow ves∣sel contain an infinite Ocean? Though hee cannot hold all, yet he would have all Divine fulness; * 1.22 he would know the Love of Christ, which passeth knowledge; that's to furnish his intellectual faculty, with a treasure of heaven∣ly knowledge; and he would be filled with all Grace, as the richest treasure of his wil and af∣fections; yea, nothing less than fulness wil suffice. Nay further, the fulness of God; yet higher, even all the fulness of God, let the ves∣sel be filled to the ••orim, and let it bee made more capacious to receive larger incomes;

never hath the believing soul grace enough, til grace be perfected and crowned with Glory, A gracious heart hath an insatiable appetite after heavenly delights, and dainties; nothing so good as Grace, and the more a soul hath of it, the better.

5. It implies Secresie: A treasure is not exposed to the common view of all men, it was Hezekiah's pride and weakness to lead the Babylonian Messengers through his trea∣sures. * 1.23 Treasures are usually hid in secret places; hence we read of treasures of dark∣ness, and hidden riches of secret places, and a treasure hid in a field: So this good mans treasure is said to be in his heart, which St. Peter calls the hidden man of the heart, none can see into this, but the heart-searching God, he that knows all things onely is the Anato∣mist of this close and hidden man•• Men see the face, but they see not what lies within; hence it is that the greatest and best part of a Chri∣stians treasure, is invisible; as the roots of a Tree under the earth, or the bottom of a Ship under water; or rather as a Merchants goods in his Ware-house. So it is with a Saints trea∣sure; he is a Jew inwardly, his Circumcision is that of the heart; in the Spirit and not in the Letter, whose praise is not of men, but of God: Rom. 2.29. The regenerate soul is the King of Heavens Daughter, which is all glorious with∣in, though some sparklings of Grace appear without: the best and the worst of a Soul is hid from the view of men; happy were it for a Christian if he had no more corruption than

appears outwardly, and wretched were he al∣so, if he had no more Grace than others can take notice of.

6. A Treasure for safety: This treasure be∣ing out of mens view is therefore secured from mens reach and touch: Treasures lye not loose, but are under lock and key: those at Rome are now laid up in the impregnable Castle of St. Angelo. Treasure-Cities are al∣waies well Fenced, Guards were appointed to attend them; Dragons are fancied to wait on treasures: hence come Dragooners, say some: But sure I am, the treasure of a Chri∣stian is safe; Grace and Peace are a Saints free-hold that Men and Devils cannot de∣prive him off: Grace is an incorruptible seed, and God hath engaged himself to maintain it: Maries better part cannot be taken from her; As soon, saith one, may they pluck Christ out of Heaven, as Grace out of my heart: * 1.24 Nay the treasure of joy can no man take from the believing Soul, for this pure stream of Spiritual Joy, grows stronger and sweeter, til it be swallowed up in the vast O∣cean of our Masters joy in eternal blisse: A Christians treasure is lock'd up in his heart, which is a Cabinet that none can wrest open: Christs heart was pierced, that a Christians might remain untouch'd; hence it becomes impenitrable, and invulnerable. A lively em∣blem whereof was the heart of John Husse, which remained intire, even when his body was consumed in the flames: the heart may be pulled out of the bosome, but not a Saints

Treasure out of his Heart.

7. In a Treasure there's readiness for pre∣sent supply, 'Tis but giving a turn with the key, and taking out provision, and making use thereof, which is as soon made ready as Abraham's Feast for the Angels, or Jacobs Venison for his Father Isaac: He that hath a treasure of food, hath it not to seek when he should use it; as the man in the Parable, that ran to call up his Neighbour, * 1.25 to borrow three Loaves because he had nothing to set be∣fore his Friend that came unexpectedly; But the wel-furnish'd Christian can make God welcome in all his visits, in Mercy or Displea∣sure, and own him as a Friend, whether he come by day or by night; a wel-stored soul hath something in readiness for his honou∣rable Guest. * 1.26 A notable resemblance hereof we have in the Parable of the wise and foolish Virgins; The Oyl in the Lamp is the treasure of Grace in the heart; and though the Virgin Christian may slumber as to the Exercise of Grace, yet he is ready upon a sudden Alarm for the Bridegooms entertainment, but the foolish Virgin is the treasureless Soul; the graceless Sinner, that hath no Oyl at all, but while it goes to buy, is shut out of the pre∣sence Chamber. But of this more hereafter onely observe, in General, that he that hath a treasure will be quickly furnish'd with all ac∣commodations, on all occasions: Thus much for the first head.

CHAP. III. A particular account of the Treasure meant in the Text, and of a Christians Treasure.

THe second General head is, what is the Treasure that our Saviour speaks of here? I conceive it is principally intended of the thoughts of the heart, * 1.27 which are called the Possessions of the Heart, Job 17.11. because these are the first-born of the Soul, and enjoy the inheritance of it. You cannot turn off the thoughts from their free-hold, you may suspend the tongue from speaking, the hand from acting, but you cannot suspend the soul from thinking, while it is a rational Soul; for this is the essential property of it, whiles it is its self. Good or bad thoughts are every mans treasure, and possession; and these centre and settle in the heart; these are the Spring and Source of Actions and expressions. Now 'tis said of a Godly man, Prov. 12.5. The thoughts of the Righteous are right, * 1.28 i. e. Judgment, Law, Measure, as the word imports; the meaning is, a gracious person thinks as he is, according to the rules of rectified, sanctified Reason; his thoughts run in a right channel, to right objects, for right ends, and are therefore very precious, and may well be called a Treasure; Hence David's Exclamation, Psal. 139.17. How precious also are thy thoughts unto me, O God? i. e. say some, how rare and dear are the thoughts I have of thee to my soul? This may

be probable from what follows, in verse 18. When I awake, I am still with thee, in thoughts and Heavenly Meditations: Certainly a Godly∣mans holy thoughts are a precious Treasure; if his tongue be as choice Silver, * 1.29 what are his thoughts, that feed and furnish the tongue with profitable discourses?

Now as the thoughts feed the tongue, and hand, so there are four Springs that feed and furnish the heart with holy thoughts; these are like the four streams of the River of Pa∣radise, * 1.30 which water the Divine Garden of a Christians Soul, and being followed to the head, wil certainly lead the believing soul to the Heavenly Paradise. Those thought-nou∣rishing streams are,

• 1. Scripture-Truths.
• 2. Spiritual-Graces.
• 3. Large Experiences.
• 4. Lively Comforts.

The first of these; Scripture-Truths, is like the River Pison, which compasseth the whole Land of Havilah, where there is Gold: So this taketh in the large Territories of the holy Scriptures, where there is such choice Gold of Divine Truths, as are able to make the Soul both wise and rich, unto Salvation; It is a choice mercy to have the understanding fur∣nished with a treasure of saving Knowledge of Gospel-Mysteries: * 1.31 Hence the command is to buy the Truth, search the Scriptures ••o seek for Wisdom as for Silver; to search for Know∣ledge as for hid Treasures: That's a notable

passage, * 1.32 Col. 3.16. Lot the Word of God dwell richly in you, [Gre. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] copiously, a∣bundantly, the word notes two things, 1. The Measure, and so 'tis rendred plenteously, saith one. 2. The worth of the knowledge of the Word, and so 'tis rendred richly by some. And surely a great stock of Scripture-Know∣ledge is a precious treasure: * 1.33 O what a blessed thing is it to have a mans breast the Library of Jesus Christ? The sacred Scriptures are the treasures and pleasures of a Gracious Soul: to David they were better than thousands of Gold and Silver: A Mountain of transparent Pearls heapt as high as Heaven, is not so rich a treasure as these; Hence that good man chose these as his Heritage for ever, and rejoyced in them as in all riches. A covetous Miser could not take such delight in his bags, nor a young Heir in a large Inheritance, as holy David did in Gods Word. All the Saints are Priests unto God; Now of Levi 'tis said, Mal. 2.6. that the Law of Truth was in his mouth, and his lips kept knowledge as a store∣house. So it is or ought to be with Gods Spi∣ritual Priests; they have the Law of God gra∣v••n on their hearts, * 1.34 and in their tongues is the Law of kindness and holiness. The word Law, comes from a root that signifies to try as Mer∣chants that search and prove the Wares that they buy and lay up; hence also comes the word for Gemms and Jewels that are tryed, and found right: The sound Christian is the wise Merchant, seeking goodly Pearls, he trys what he reads, or hears, by the Standard and

Touch-stone of Scripture, and having found genuine Truths, he lays them up to the great inriching of this supreme, and soveraign facul∣ty of the understanding.

2. Another Spring that feeds holy thoughts is Spiritual-Graces, the fruits of the Spirit, which exceedingly help the fruits of the Lips; If the Wil and Affections be sanctified with a Principle of true Holiness, the Lips and the Life wil bring forth heavenly Expressions and Actions in the Conversation: Hence Prov. 14.27. The fear of the Lord is the Fountain of Life, i. e. a gracious habit streams freely and fully into all acts of Spiritual Life, and at last is swallowed up in the Ocrean of Eternal Life. It is said of Jesus Christ, the Original of all Grace, * 1.35 that the fear of the Lord is his treasure; and we may say also, it is a Chri∣stians treasure: the head full of Notions wil not make the soul rich, without the heart full of Grace; 'Tis Grace that innobles the soul with heavenly Excellencies, and inables the soul to bear burthens, and do duties: without a principle in the heart, there can be no holi∣ness in the Life; all works of Piety, Charity, Sobriety, must flow from a pure heart, * 1.36 a good Conscience, and Faith unfeigned; all which do contribute their influence to every good work. * 1.37 Obedience (saith one) respects the com∣mand of a Superiour; Love, the kindness and merit of the Law-giver; Faith, his bounty and reward: The first swayeth the Conscience, the second inclineth the Heart, the third giveth incouragement: Sure I am, without these

there can be no spiritual actings in an Evan∣gelical manner. He only hath a Gospel frame of spirit, that hath the Law written in his heart, and the works thereof in his hand; whose life is a continual transcript of this bles∣sed copy; For he that doth Righteousness, is Righteous; Yea, it is he that moveth Hea∣ven-wards, from a living treasure of gracious principles, and not from external compulsion, as Clocks and such dead artificial, yet self∣moving engines do: Hence the Church (and a believing Soul) saith, * 1.38 My Soul made me like the Chariots of Amminadab, or of a willing peo∣ple, Song. 6.12. Though some say they are the words of Christ, yet in this they are appli∣cable to every gracious soul, that is acted by a new and living principle towards God, and Goodness: Christs People are voluntaries in the day of his power, in the way of duty, be∣ing acted by a free and Princely spirit, the re∣newed will being the great engine that moves the soul in a Christian course; * 1.39 their own spi∣rits make them willing for God.

3. A third spring that feeds holy thoughts is wel-gathered experiences: the Christians breast is to be a treasury of experimental ob∣servations, which may be improved as good props to uphold a tottering Faith. 'Tis said of them in Luke 1.66. that they laid up all those strange passages concerning John, in their bearts. And thus we finde several Saints care∣fully gathering, and seasonably recollecting their former experiences; as Jacob, David, Paul, Samuel, Manoah and his Wife. Time would

fail mee to recount all the instances of this na∣ture: Recording the time, place, manner of Divine discoveries, hath been of singular advantage to believers. Experience begets hope; we lose much through neglect hereof: * 1.40 Signal memorials of received Mercies, help to present Duties, and quicken Faith in the greatest future difficulties. All Artists gather knowledge, by laying up Experiments; and he is the wisest Christian, that in this respect with Salomon, hath his heart filled with ex∣perience of Wisdome and Knowledge: Ex∣perience is the best Instructer, * 1.41 and helps a man best in instructing others; an expe∣rienced Physician and Lawyer, are seldome Non-plust; an experienced Souldier comes off with honour. O Christians! lay up in your hearts, what you have seen with your eyes, and felt in your souls, of the vanity of worldly, and the excellency of Heavenly attainments, and enjoyments: You cannot be too young to collect experiences; you cannot be too old to recollect and improve them: If your green heads would use diligence, * 1.42 your grey hairs would arrive to large experiences; by which means, the works and loads of old age would bee easie, that were almost intollerable in your younger years. A young Carpenter is long with a little, and makes many chips, that an experienced work-man dispatcheth, both more quickly, and more nearly: 'Tis so in Religion, experience facilitates every work of it. And how doth experience feed thoughts? Thus, when a soul is at a pinch, and the

heart struck dead with a sudden surprizal, so that the thoughts are puzzelled, Experience comes in to their relief, and represents the state as feasible, since it calls to minde as ar∣duous a case, which yet was not insuperable; And why maist thou not get through as wel as formerly, saith Experience? And thus it Marshals the souls faculties in their proper ranks, and brings it through the present at∣tempt with order and victory, whether the undertaking be of doing Duty, or enduring difficulty.

4. * 1.43 The last refreshing stream that supplies the heart with Heavenly thoughts, is the wells of consolation; this like the last, yet not the least River of Paradise [Euphrates] doth (as the name of that imports) refresh the heart with chearing incomes, and influences: This makes the soul both chearful and fruitful; in the midst of terrifying thoughts, these com∣forts delights the soul, Psal. 94.19. Oh the joy that these beget in the midst of sorrow! Nothing can make sad, if Divine Comforts make glad: These bright beams of Light chase away the foggy mist of darkness, and disconsolate horror; These pure streams of comfort wash away the bitter effects of des∣pairing thoughts: These comforts infinitely exceed wine, which Phylosophers have called the chief allayments of mens miseries, * 1.44 but the sense of this love is better than wine; one drop of these divine Joys would even miti∣gate Hell torments. This is a treasure indeed, which, as it is of great efficacy, so it is the sa∣tisfying

result of the forementioned provision; saving Truths, savory Graces, sensible Expe∣riences, beget solid Peace. But besides those, there are two clear streams that much pro∣mote the souls comfortable thoughts: Which are

• 1. Precious Promises,
• 2. A clear Conscience.

1. Promises are the store-house of comfort, the Charters of our priviledges, the convey∣ances of our Heavenly Inheritance: Promises are the breasts of consolation, the [evange∣lica mulctralia] the milk-Pails of the Gospel; the great receptacles of that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) sin∣cere milk of the Word, stored up for Babes in Christ. The Promises, saith a good Divine, * 1.45 are Bills of Exchange given you, that you may draw your estate into another Country: Nothing can chear up the heart so much as a word of Promise. Hence David desires to hear [the voice of] joy and gladness, * 1.46 i. e. in a promise: There's a probatum est upon this means of Spiritual comfort, whether it con∣cern Life or Godliness, * 1.47 present or future en∣joyments. It is said of the Duke of Guise, that he was the richest man in France, though not in Lands, yet in Bills and Bonds, and great Friends: So is a right Christian; he is the rich∣est man in the world, in possession and rever∣sion, for he inherits all things, and he is Heir to a glorious Crown at death. * 1.48 The exceeding great and precious Promises may chear up the heart of a drooping Saint, if it were as low as

Hell; for they were made and confirmed by an Oath, that the Heirs of Promise might have strong consolation: * 1.49 It is strange if the Bucket of Faith do not alwaies draw up the water of consolation, out of the Wells of Sal∣vation. God hath ordered in Nature our feed∣ing to be with delectation, so in Spirituals; our application and improvement of Promises is with sweetness and delight: This is the first means to beget a Treasure of comfortable Thoughts in the believing Soul-inriching Pro∣mises.

2. Clearness of Conscience, This is an help to comfortable Thoughts. Yet observe, that Peace is not so much effected as preserved by a good Conscience, and Conversation, for though joy in the Holy Ghost, will-make its Nest no where but in an holy Soul, yet the blood of Christ only can speak peace, being ju∣stified by Faith, we have peace; Rom. 5.1. An exact life will not make, but keep Conscience quiet; An easie shooe, heals not a sore foot, but keeps a sound one from crushing. Walking with God according to Gospel-Rules, hath peace intailed upon it, and that peace is such a treasure, as thereby a Christian may have his rejoycing from himself: Gal. 6.16-4. His own heart sings him a merry tune, which the threats and reproaches of the World cannot silence: The treasure of comfort is not ex∣pended in affliction; Death it self doth not exhaust, but encrease and advance it to an e∣ternal triumph: O the excellency and neces∣sity of it! Paul laid it up for a Death-Bed

Cordial; 2 Cor. 1.12. Our Rejoycing is this, the testimony of our Conscience, * 1.50—And Hezekiah dares hold it up to God, as well as chear up himself with it at approaching Death. A Conscience good in point of Integrity, will be good also in point of tranquility: * 1.51 The Righ∣teous is bold as a Lyon; They have great peace that love and keep Gods Commandements: And saith the Apostle, If our heart condemn us not, then have we confidence towards God, and I may add, also towards men. Oh! what comfort and solace hath a clear Conscience? He hath som∣thing within, to answer accusations without: He hath such a rich treasure as will not fail in greatest straits and hazards. I shal conclude this with a notable saying of an Ancient: * 1.52 The joyes of a good Conscience are the Paradise of Souls, the Delight of Angels, the Garden of Delights, the Field of Blessing, the Temple of Salomon, the Court of God, the Habitation of the Spirit of God.

CHAP. IV.

How the Treasure of holy Thoughts thus laid in, is to be laid out.

HItherto of the laying up of a Treasure of good Thoughts by the accession of Truths, Graces, Experiences and Comforts, the third head propounded, is how this Trea∣sure is expended, brought forth, and improved, for that treasure is (in a sort) useless, that is

not made use of. Now this Treasure is ex∣erted four waies, viz.

By the	1. Heart	in	Meditating.
	2. Lips		Speaking.
	3. Hands		Doing.
	4. Back		Enduring.

1. By the heart in Divine Soliloquies, and heavenly Meditations, in warming Notions and elevating Motions, these keep the Christi∣an good company, so that hee is never less a∣lone than when alone; As a very Heathen could say: * 1.53 Scripture-Truths are sweet and sa∣tisfying Companions in all conditions, places, stations; When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou a∣wakest, it shall talk with thee, Prov. 6.22. And what can we desire more than a Guide in our way, a Guard in our beds, and a sweet Com∣panion in our solitudes, and serious retire∣ments? Such are Divine Truths. A Chri∣stian may live upon this Treasure in a Wil∣derness, in Prison, [etiam in Inferne] even in Hell it self (saith Luther.) Gods Statutes were Davids Songs in the house of his Pilgrimage; * 1.54 Isaac went out into the fields for Recreation, and took his treasure along with him, get∣ting a solitary and savoury repast, of Medita∣tion, Gen. 24.63. When a man is shut out from Ordinances, his soul may bee satisfied with Marrow and Fatness, * 1.55 when it meditates of God in the night-watches: Yea, when dull or discouraging thoughts discompose the spi∣rit:

This treasure helps to an holy spell to raise the spirit of the Believer, * 1.56 and drive away the evil spirit of deadness, and distraction. Medi∣tation is a kinde of deliberate Extasie; The harmonious melody of the souls faculties within it self by a mutual and musical con∣sort; it is the souls self-conference heard only by it self: It is a fetching up meat formerly taken down, and diffusing it into the several Veins and Arteries of the soul; Meditation (in a word) is an holy concoction and digestion of Divine Truths, which fattens and ripens the soul for Heaven. O the ravishing nature of a close and fixed Meditation. 'Tisa God-in∣joying, and self-profiting exercise; the devout soul, that's thus furnish'd with a Treasure, can expatiate upon all things, and like the labori∣ous Bee, fetch the honey of some comfort out of every object and subject: When Grace is in the heart, knowledge in the head, and Truths in the memory; the Christian through Divine Assistance will make good work of every condition and dispensation: * 1.57 'Tis both the character and the honour of a Christian to meditate of Gods Law day and night; he that talks much with his own heart by meditation, and takes frequent turns in Paradise by con∣templation; doth far transcend the rate and pace of ordinary Christians: * 1.58 For (saith a great Divine) commonly we are transformed into the dispositions and manners of those, whose company we frequent. And if we keep com∣pany with an holy God, by-meditation, wee shall be more exactly holy in all manner of Conversation.

2. This Treasure of the Heart vents it self by the Lips in heavenly Communications; and that two waies,

1. Conferences, discoursing with Men.

2. Performances, discoursing with God.

1. A treasured soul doth discourse profi∣tably with men: This, I think, is the chief design of this Text; a bringing forth good things in talking to mens Edification. A gra∣cious heart freely pours out holy Expressions; Salomon saith, * 1.59 the Heart of the Wise teacheth his Mouth: That inward spring feeds these sweet streams; and tipps the tongue with Divine Rhetorick. So Cant. 4.11. Thy Lips, O my Spouse, drop as the Hony-comb, Hony and Milk are under thy Tongue; not like vain-glorious empty Scholars, or conceited formal Profes∣sors, that have got some scraps of confused Notions, then fet open the Pack, and expose all to open view, but are quickly drawn dry: No, no, these well-furnisht souls have an over∣flowing treasure of holy Matter, to produce upon occasion, and can speak a word in sea∣son upon any subject, to any soul. 'Tis said of Plato and Ambrose, that Bees swarmed in their Cradles, as presages of their future Elo∣quence: So the Honey-comb of Scripture-Truths drops at the Christians tongues end; his speech is seasoned with salt, * 1.60 because his heart is seasoned with Grace; his discourses (like Hony) at once both purge and please the Sanctified Auditor: * 1.61 When the well-guided tongue is an Interpreter of a cleansed heart, 'tis food and physick to him that improves it:

For the tongue of the Wise is health, Prov. 12.18. The same word in the Heb. * 1.62 that signifies tongue, is also used (joyned with another word) for a wedge of Gold: The truth is, a Treasured Heart findes a precious golden Tongue; and nothing more cordial to the fainting heart, than the fruit of those choice Lips.

2. This Treasure is exercised in Religious Dutys, and Holy Performances: The root of Grace in the heart, * 1.63 brings forth these Fruits of the Lips in Prayer and Praise. The spirit of Prayer fumes up to Heaven this Divine In∣cense: Such a soul needs not to be prompted by men, that hath this lively Liturgy in his heart; * 1.64 the Spirit can help both to affections and expressions. A treasured soul hath a stock of prayers, as an able Minister hath a stock for Sermons (though he may be without a stock of written notes;) I mean, the body of Divinity in his head; which makes a ready Scribe: The more treasure a soul hath with∣in, the more ready will it bee to every good work; yea, and the more raised to God in the work: Such a one is help'd very much against Distractions, the great complaint of good souls. It is a notable expression of a good Authour; * 1.65 (saith he) He that hath store of Gold and Silver in his pocket, and but a few brasse Far∣things, will more readily upon every draught, come out with Gold and Silver, than with brasse Far∣things. So he whose heart is stocked with ho∣ly thoughts, will not finde carnal cogitations so rife and frequent. If the heart have indited a

good matter, * 1.66 the tongue will be as the pen of a ready Writer; If the heart be filled with Grace, it will make melody to the Lord, and musick to Good men. A treasured Soul is ready to trade with God in Duty. Yet take this Caution: A true Christian having a large measure of habitual Grace, is not alwaies in an equal actual capacity for Duty: David's heart may need tuning as wel as his Harp. The key of this treasure may be lost or rust∣ed: So that the treasure of that man after Gods own heart, was lock'd up in great mea∣sure, for the space of nine months, til God sent the key by Nathan to open the Sluce of Repentance, and draw out the Seeds of Grace.

3. The Treasure in the heart is also drawn out with the hands, in the works of piety to∣wards God, charity to men, and sobriety with respect to our selves: So the Apostle distribu∣teth good works, Tit. 2.12. 'Tis not enough for the soul to have the Axe laid to the root of the tree, in sound Conviction and Gospel-Humiliation, * 1.67 but he is to bring forth Fruits meet for such Repentance, * 1.68 in a Gospel-Con∣versation; we must not onely believe with the heart, * 1.69 and confess with the mouth; but Faith must work by Love; upwards to God, by the Obedience of Faith; inwards to the Heart, by purifying it; and downwards to men, by doing good unto all: But especial∣ly to the houshold of Faith. Here is a large field of matter for my pen, and the Christians hand; but the furnished Christian is universal

in Obedience, baulks not the hardest and most hazardous Duties; will not serve God with that which costs him nothing: And this is a grand discriminating note betwixt a trea∣sured Saint, and a treasureless Hypocrite: The carnal person loves a cheap Religion, and is loath to bee at any cost or pains for God, in a way of commanded Duty; but to a Childe of God the more spiritual a Duty is, and the more opposite 'tis to carnal ease and profit, the more freely doth the soul close with it: He is willing to cut off a right hand of a beloved Lust, pray for enemies, forgive wrongs, give to the poor; as knowing that all these (yea, * 1.70 even the last) are essential parts of our re∣ligion; therefore when the heart is full of grace the hands Dorcas-like, * 1.71 wil be full of good works; which are called fruits of righteous∣ness. * 1.72 'Tis the Christians duty and dignity to be fruitful in every good work; which cannot proceed from any other root than this Heart∣treasure. A willing heart wil finde a liberal hand to relieve the poor;•• the Merchandise of penitent-Tyre is treasured up in the bellys, * 1.73 and upon the backs of Gods holy ones: This liberal soul deviseth liberal things, and wil not make use of carnal reasonings; as danger of poverty unworthiness of the 〈…〉〈…〉 times, and the 〈…〉〈…〉 the instruments 〈…〉〈…〉, but the ••uge∣ness of a 〈…〉〈…〉 treasure wil•• make 〈◊〉〈◊〉 carefully to 〈◊〉〈◊〉, and ob∣jects and occasions of charity 〈…〉〈…〉 ca••es, 〈…〉〈…〉 power, 〈◊〉〈◊〉

by the freeness of his heart, enhanceth the Mite into a pound in true worth, * 1.74 and Gods ac∣count: Thus the readiness of the heart com∣pensates the weakness of the hand.

But I must fixe bounds to this discourse; Yet a treasured Saint hath no stint of desires and endeavours to be acting for God, and the good-will of his heart adds new vigour to his fainting hand. Naturalists observe, that when the heart more inclineth to the right side, the spirits are more lively and apt for Contem∣plation and Action; * 1.75 hence that of Salomons, A Wise-mans heart is at his right hand: I am sure when a Christians heart boweth God∣wards, his hand is full of activity in the ways of God, and works of godliness; When the soul is filled with Grace, the hand is fitted for acts of Religion.

4. This inward Heart-Treasure helps the back and shoulders to bear the Christians bur∣thens: The time of affliction is a spending time; * 1.76 if there be any Grace within, tribulation wil draw it out. Hence it is said to work pa∣tience; not that it creates what was not in the soul before; but educeth and evidenceth that which before lay hid in the heart: The fiery Furnace wil prove and improve the souls spiritual strength; for if it faint in the day of adversity, its strength is smal, and treasure poor. Now, shal it be clearly known, whe∣ther the Conscience be sound or foundred, if it wil pace wel in rough waies: Twice is it repeated in Revelations, * 1.77 when mention is made of Anti-christ's tyranny and ruine; Here is

the patience, here is the patience, and faith of Saints: q. d. Here's the tryal of it, here's room for it, here's the root and fruit of it, even Anti∣christs desolation, which they have been so long waiting and praying for; surely a glo∣rious sight worth beholding; Rome flaming, Saints triumphing, yet in the mean time, they have need of Faith and patience: For immediately before both these passages, wee have a description of Romes rage; the Devil wil come down with the greater wrath, * 1.78 when hee hath a shorter time, and the last bitings of this dying Beast, wil be the fiercest, which may bring forth all the Saints Graces, and all little enough in times of tryal; we have great need of patience after wee have done Gods wil, that we may also endure his wil, til pro∣mises be performed. We must buckle on the Armour of God, that we may be able to with∣stand in an evil day; and having done and en∣dured all, to stand on the Field as Conque∣rors. In personal conflicts all our stock of suffering Graces may be put too't; Poverty wil try our Faith; disgrace our self-denial; sickness our patience; delay of return of pray∣ers in a long expected Mercy, wil try our hope;—and all these Graces must have their perfect work, * 1.79 that the Christian also may be perfect and intire, wanting nothing, Jam. 1.4. He should have the whole heritage of a Christian, the compleat accomplishment of a Saint; every Grace in its height and due pro∣portion. Job, David, Eli, and Hezekiah had laid in a large stock of bearing Graces, and

they found enough to do with them in affli∣ction; they had no more than they needed. Love bears and breaks through all things; Faith holds up the head and heart above dis∣couragements: Nature hath furnished the Camel with a bunched back, to bear huge burthens, and a tractable bowing of his knees to the ground, that he may be the better load∣ed: So wil the wel-taught and accomplish'd Saint meekly stoop to take up, and chearful∣ly carry Christs Cross, during his pleasure•• That's a sound-hearted Christian indeed, that like the Nightingale can sing most sweetly when the thorn is at his breast; that like Spices, the more they are bruised, the better is the sa∣vour of their Graces. But a carnal man want∣ing this treasure of Grace, kicks at, yea, kicks off his burthen; yet though it be possible that the Spirit of a man, (as a man of a masculine temper naturally, or by acquired magnanimi∣ty) may possibly sustain his infirmity, and not succumb under outward burthens of sorrow, yet there's a vast difference betwixt a gracious and graceless heart in enduring afflictions, both as to their carriage thereunder, and ad∣vantage thereby: Hear Austin elegantly dis∣covering the difference; There is (saith he) a dissimilitude of Sufferers in a similitude of sufferings, and though they bee under the same torment, yet is there not the same vir∣tue and vice, as under one fire, gold bright∣neth, chaffe smoaketh; and under the same Flail stubble is crushed, Corn purged; Hence also the Lees mingle not with the Oyl, though

pres∣sed together; so one and the same on-set proves, purifieth, and sweetly melteth the good, condemneth, wasteth, rooteth out the bad: Hence in the same affliction the wicked hate and blaspheme God, the Godly pray and praise: So great is the consequence, not what things a man suffereth, but of what a Spirit is the Sufferer? For with the same mo∣tion may the channel stink abominably, and the oyntment smell most * 1.80 sweetly: Thus he, with which I shal conclude this head: What are the ways of laying out this Treasure.

CHAP. V. Reasons shewing the great necessity of laying up this heart-treasure.

AT last we come to the confirmation of this Doctrine; That a good treasure in the Heart, is necessary to good expences in the life, and the

1. Ground is taken from Nature and Rea∣son, which prompteth to us, those undoubted

maximes, * 1.81 that a thing must first be, before it can act, nothing can give what it hath not, such as the cause is, such are the effects: Of nothing, nothing can be made, without a Miracle of Creation, and we cannot expect to be fed by Miracles, where ordinary means are proposed, and supposed to be used: If we wilfully neglect to lay in provision while we have a season for it, we are guilty of ground∣less presumption, if we conceit we can lay out in a necessitous condition: How can any expect liquor from the Still, meat from the Cupboard, garments from the Ward-robe, where none of these were laid in? What mad man would think to reap without sowing, or teach others when hee hath no learning himself? Was there ever a bringing forth without a conception? Is it not fond dotage in a Shop-keeper to think to sell wares, that hath none? And is this preposterous in Na∣turals, and can it hold in Spirituals? Joseph could not supply the Countrey with Corn without a store. A Tree cannot bring forth good fruit, except it be good: The Scripture saith, * 1.82 Can a Fig-tree bear Olive-berries, or a Vine Figs? And can we think men can act graciously without a principle of Grace?

2. Reason is drawn from the Offices of Christ, the second person in the sacred Trini∣ty, was filled with a treasure, that he might fill the Saints with a Treasure of Grace: In him are hid all the Treasures of Wisdome and Knowledge. * 1.83 The fulness of the God-head dwells bodily in Christ. And for this very end hath

God stored Christ, that he might supply his Members, that of his fulness wee may receive, and Grace for Grace, John 1.16. * 1.84 The plain simple sense of which Text, saith Calvin, is that, what Graces God heaps on us, they all flow from this Fountain, therefore are we wa∣tered with the graces that are poured upon Christ. For observe it, this is the nature of Gospel-dispensations; What spiritual good things the Saints receive, they have them not now from God as Creator, so much as through the hands of Jesus Christ as the great Media∣tor of the new Covenant, he is the Channel or Cistern, or rather Fountain of all Grace, that our souls expect or receive: Hee is our Aaron annointed above his fellows, that the Oyle of Grace might in its proportion fall from the head to the Members. Hence it is that he is called Christ, and we Christians, from this holy unction: For this end was our Lord Jesus advanced to be the head of the Church, that he might fill it with all gracious supplies: and hence it is, that the Church is called his Body, the fulness of him that filleth all in all, Eph. 1.23. i. e. the effect of Christs fulness, who filleth all the Saints, in all Ordinances and means of conveyance of gracious Influences: Truth of Grace is from him, growth and strength of Grace are from him; both the least measure and a large treasure are to be had in him; Joh. 10.10. I came that they might have life, and that they might have it more abundantly. i. e. the Essence and Abundance are both from him. So then we see Christ is designed to bee

our Joseph, to furnish our souls with a treasure, and therefore hee that neglects to stock his heart from this store-house doth undervalue the great Office of Christ, and doth what hee can, to frustrate God of his end in souls-sup∣ply: This is horrible ingratitude.

3. Reason is drawn from the end and de∣sign of all Providences and Ordinances: They are given to be helps to promote this Heart-Treasure: God puts a price into our hands that we may have Grace in our hearts; He gives us a summer season to lay up for this pinching Winter. Naturalists say, that while the bird called Halcion sitteth on her nest, there's calm∣ness and serenity upon the Sea: Such Hal∣cion-daies of tranquility, and Gospel-oppor∣tunities have we enjoyed in this tempestuous Sea of the world, not to feather our nests be∣low, much less to hatch the Cockatrice-eggs of sin, but to warm and ripen the brood of Grace in our souls, and to lay up a precious treasure for the evil daies of Old-age, Sickness, or Per∣secution, and for the long day of Eternity. When God affords a season, he expects things should be done in that season, and if man neg∣lect it, * 1.85 his misery wil be great upon him. The very. Ant lays up for Winter, and reads a Lecture to man, of good husbandry: Gathering in summer is a token of wisdome, but sleep∣ing in harvest, is a sinful, shameful, beggaring practise. God expects that we should work in the light, and walk in the day, while this day of Grace lasts; John. 12.35, 'Tis a sad asto∣nishing thing, that God should hold men a

Candle for them to play by; especially, when time is short, uncertain; death and eternity are so near, and of such vast consequence. Oh what a confounding question will that be one day? Prov. 17.16. Wherefore is there a price in the hand of a fool to get wisdome, seeing he hath no heart to it? Observe it, God takes a strict ac∣count of our helps, and of our hoard, and ex∣pects a due proportion. Oh what a sad recko∣ning wil many make, whose negligence wil be condemned by the diligence of bruit crea∣tures, * 1.86 and Heathen Philosophers in moral stu∣dies? Yea, by the light of their own Consci∣ences.

4. Another Reason is taken from our hearts natural emptiness of a treasure of good: In me (saith Paul) that is, in my flesh, dwells no good thing, Rom. 7.18. This barren soil hath the more need to be Manured; this empty house to be wel furnished, least the heart continue still destitute of all saving good, and the soul depart out of this world as naked of saving-Grace, as it entred: 'Tis pity so brave an house should stand empty of Inhabitant, and Furniture. The souls of Gods people are vessels that are to be wel-fraught with the Li∣quor of all saving-graces, that they may bee fitted for, and filled with Eternal Glory, Rom. 9.23. The Christian is to be holily covetous of these riches of Glory, that amends may be made for his natural vacuity. Oh the vast Chaos of an unregenerate heart! A long time, and great pains must go to the replenishing of it: There's many waste corners to be filled,

even after the truth of grace is planted, before the soul be inlarged to a due capacity of ser∣vice here, and heaven hereafter: The soul of a Believer, * 1.87 saith one, is a house well-built, where faith laies the foundation: hope helps up the walls, knowledge sets open the windows, and love covers the roof, and this makes a room fit for Christ; And I add, there must be every day a sweep∣ing, and watching, and decking of this House with further degrees of grace, embellishing it with divine Ornaments, and furnishing it: and every Room, I mean every faculty, with a rich treasure of heavenly blessings: it will be some cost and toyle to hang every room of the heart with lively pictures of the divine Image: for it is altogether empty of that which is truly and spiritually good, or may be called a Treasure: But thats not all; for

5. The soul is by nature filled with an e∣vil treasure: the heart is desperatelie wic∣ked, Jer. 17.9. every imagination of the thoughts of mans heart is only and continu∣ally evil, Gen. 6.5. the mind, will and affecti∣ons are stuffed with a world of blindnesse, hardnesse and wildnesse: the soul is naturally propense to evil, averse to good, and there∣fore a treasure of good is necessary to prepon∣derate and extrude this treasure of wicked∣nesse: to season and seize upon the soul for God, as sin did for Satan; the love of God is to be shed abroad into those veines and Chan∣nels of the heart, * 1.88 where sin did run with a vio∣lent current; the Christian is to be circumci∣sed in the most polluted part: and certainly,

'tis not a little grace that will obstruct the ac∣tive motions of sin, for though grace be of greater worth, yet its disputable, whether it attain to greater strength than corruption, e∣ven in the hearts of the sanctified, in this life: But certainly, the greater measure of grace and treasure of sanctifying truths, the more power against corruption: the whole Armor of God, (which is also the Saints treasure) resist inward lusts and Satans assaults, Eph. 6.12, 14. The Spirit is compared to wind, now some have called the winds, * 1.89 the beesomes of the world. But I am sure the spirit of grace with the fruits thereof, are choice beesomes to sweep the filth of sin out of the soul, and also to a∣dorn it with divine Jewels, and assist ••t with notable Antidotes against corruption, these are as water to wash the heart from filthinesse: the smallest measure helps against sin, but the more grace, the less sin in the heart; grace is a principle of life and opposeth dead works, which otherwise will leade the soul to the chambers of death: therefore this treasure is of absolute necessity, and the same might we say of the word, * 1.90 which being hid in the heart helps against sin in the life.

6. Another reason is taken from the inbred motions of humane nature: All men on earth seek after a treasure, it is the harmonious in∣quest of all rational creatures, who will shew us any good, * 1.91 any thing to make a treasure off? Man hath a capacious soul an active and laborious spirit; the whole world is not a morsel big enough for his capacious swa∣low:

our covetous desires, saith one, are a long sentence without a period: Finite things are dry meat to an hungry soul, they sooner glut than fill: nay, they put on this busie Bee to buzze about one Flower after another, till it hath weatied it self in vain, and sit down in utter despair of comfort and satisfaction; only in∣terest in the God of Heaven, and the image of the God of Heaven make up all defects: See Psalm 73.25, 26. A Christ alone to justi∣fie, and a Christ within to sanctifie, make the soul compleatly happy; * 1.92 for Christ within is the hope of glory; a glorified and a gracious Redeemer, is the Christians onely treasure, his all in all; God hath furnisht man with an immortal soul, learning may widen it, but grace fills it: nothing else will reach its large dimensions: * 1.93 Man is a little world himself, nay bigger and better than this greater, by Christs own verdict, who is truth it self; the soul it self is better than the world, and it must have something better than it self to be a treasure for it. Philosophy seeks, Christianity shews, the sound Believer onely finds true happi∣nesse, * 1.94 which the wise Merchant fetched out of the field of the Gospel, into the Cabinet of his own heart.

7. Whatsoever men have or love, they de∣sire a treasure thereof, no man but would have a large treasure of a precious Commo∣dity, he that hath Gold and Silver would heap it up to a treasure: he that hath wisdom and learning would still have more: Men join house to house, and field to field to procure

for themselves and heires, a fair demain, a large estate. How many rich men are still as eager for more, as if they had not enough to purchase a meals meat? yet these seek for earth, as if abundance thereof would purchase heaven; like the Partridge, they sit close on these eggs, though they hatch them not, * 1.95 nor are ever likely to bring them to their desired maturity; * 1.96 Oh the unhallowed thirst after fil∣thy lucre! Many think to fill their souls with wealth, whereas they cannot fill one of the least members of their body: * 1.97 the eye which yet a Nut-shel will cover; the world at the best is like Pasotes Banquet, which when the guests begun to cat, vanisht into nothing: And shall so many men set their eyes (and hearts too) on that which is not? * 1.98 And shall not Gods children make a treasure of that which is enduring substance? Shall men think to make a treasure of coales, and chaffe, and empty shadows? and shall not the Christian gather store of Pearls and Jewels for his trea∣sure? Shall the children of the world be more wise and wary for earth, than the children of light for Heaven? God forbid. Surely the Christian hath as great reason to heap up as any; these commodities are more rare, rich and necessary than any other, and why then should they not get an heart-treasure? For in these reasons I would both convince the judg∣ment, and perswade the affections; these are the chief motives I have: for I would spend most time in Direction.

8. This, and onely this doth discriminate

betwixt persons and persons: my meaning is, this heart-treasure puts a difference betwixt Saints and Sinners, betwixt weak and strong Christians: as the treasure in the heart is, so is the Professors state, as Salomon saith in ano∣ther case, Pro. 23.7. As he thinketh in his heart, so is he; not as he speaks with his lips: For∣malists will speak God as fair as any, they honour him with their lips, * 1.99 and flatter him with false and fawning fashions, as though he were an Idol; But the heart-searching God is not pleased, except the heart be upright with him, it is the upright in whom he delights: nor is a person as he acts with his hands, or walks with his feet, in many passages of his life; A man may with Ahab walk softly: with Herod do many things: with Simon Ma∣gus make large professions of faith: yea, its possible a man may suffer many troubles, and even death it self in a good cause, yet, except he have a heart treasured with grace, he is re∣jected, and may go to hell at last: God judg∣eth of the fruits by the Root, though men judge of the Root by the fruits: a heart after his own heart is better than the tongue of men and Angels: * 1.100 the distinction of persons, is in respect of inside principles and workings: a good man may sometimes do an evil work, and a bad man may do a good work, but how are their hearts? the best conferences or performances are not currant coyn with the God of heaven, except they issue out of the mint of an heart where Gods Image is stampt: a little good is accounted much when there's

a treasure within, much seeming good is lookt on as nothing when theres no treasure: this also puts the difference betwixt a strong and weak Christian: let their gifts and out∣ward seemings be what they will, yet the greater or lesser degree of real grace distin∣guisheth their attainments; and accordingly these measures have different influences upon their lives, duties, comforts, or preparednesse for death.

9. This treasure doth assimilate the soul to God: the great Jehovah is the onely self-existent, and self-sufficient good; He is the absolute, compleat, and independent Being, and needs no accession of Creatures or created Powers to make him happy: no∣thing can adde to, or detract from his in∣finite and incomprehensible blessednesse: He is a treasure of all * 1.101 good, in and to him∣self; and needs neither Gold nor Silver to make him rich: * 1.102 parallel to this in some proportion is the Saints sweet and secret heart-treasure, and solitary recesses: The Christian is a little world, and is purely in∣dependent upon the creature to make him happy: * 1.103 he can through grace live comforta∣bly without the world, though not without, but upon God: yea God is so much in him, as well as to him, that he can live comfortably when other things are dead, a good man is satis∣fied from himself, Prov. 14.14. i.e. he shall have sufficient content from his own conscience: th••s but one word there for a back-slider, be∣ing fi••led with his wayes of sin and guilt, and

a gracious soules satisfaction from the sweet result of his own heart, to shew that a mans own conscience, is either his heaven or hell, his greatest comforter or tormen∣tor: the World cannot alter the joy or sadnesse of the heart: a through-paced well-tryed Childe of God, hath his rejoycing in himself alone, and not in another, Galat. 6.4. 'Tis a pedling beggarly life to wan∣der abroad for morsels, but thats a noble kind of living, when a man hath all within doores, and needs not creatures sorry con∣tributions: I speak not of the fancied Fa∣milistical deification, which is nothing lesse then blasphemie, but certainly the sound Christian in a sound sense beares some re∣semblance of the Divinitie in this [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] self-sufficiency; and the more treasure, the more like God; for such a soul is elevated above the creature, and fixed in an higher Orb, whither stormes and tem∣pests cannot reach; nay, a soul whose con∣versation is in Heaven, hath no dependance upon, nor intelligence with the creature, in order to compleating his felicity: no more than the Sun needs the glimmering light of the Stars to make day: who then would not have this treasure? I might also add herein, the Christians resemblance to the infinite Je∣hovah, because he hath a principle of motion within himself, and not from without, for as God is a free agent, yea a pure act, so in a sense are the Saints acting from an inward prin∣ciple: hence those Scripture-expressions of a

mans Spirit, making him willing, and the heart smiting a man or witnessing for him, * 1.104 or with him: And in the exercise of Repentance, 'tis said of Lot, he vexed his righteous Soul; or put himself upon the Rack. Wicked men are dead, but Grace is a principle of life, and re∣sembles the Authour of it; For that which is born of the Spirit, is Spirit; John 3.6. The de∣cayed liberty of the will is in part by Grace restored; and so far as the soul is Spiritual, the soul of a Saint is a flame of fire ascending to, and acting for God, and the greater trea∣sure of this a man hath in his breast, the liker he is to God.

CHAP. VI. The last reason, shewing the advantages of this trea∣sure.

THe tenth Argument to evince the neces∣sity of this Heart-Treasure, is drawn from the profit and advantage in having it, and that principally in facilitating the hardest duties of Religion, * 1.105 and furnishing the Soul for every good work: And here I shal keep close to the Treasure of holy Thoughts, fed with those four streams, of Truths, Graces, Com∣forts, Experiences: not only a saving princi∣ple, but such a measure thereof, as wil make up a Treasure.

Now the frame of a treasured soul for duty, is,

• 1. Ready.
• 2. Real.
• 3. Uniforme.
• 4. Perpetual.

1. A treasured heart is ready for Duty, like a wel-stored House-keeper, you cannot take him unprovided; a wel-accomplish'd Schollar that's never non-plust; and a watch∣ful Souldier, that's alwaies fit for service: The Christian hath prepared materials to build the house, and wants nothing but its setting up in actual performance; Yea, the house is built and furnish'd in some degree for the en∣tertaining of this Royal Guest; Let my Beloved come into his Garden, and eat his pleasant fruits, Cant. 4.16. The bow is stringed, the heart fixed, the fire glowing in the Cinders upon the Hearth, and one blast of the Spirits breathing heightens it to a flame: Yet sup∣pose the heart be not in actual readiness, yet habits are sooner educed into act, than new habits infused, and this the foolish Virgins knew by sad experience.

But observe it, the more of this treasure, and the more readiness; the reason why we are not so free to Prayer, Conference, Medita∣tion, is because wee are not so filled with Grace; otherwise, gracious acts would flow from us, as naturally, as streams from the Spring; had we a treasure, we should never want suitable matter, and lively affections, we should not need to force our selves to offer Sacrifice, as Saul in another respect, nor with main-strength to binde the Sacrifice to the

horns of the Altar, but we should come off freely, chearfully, delighting in Gods waies as in our proper element, and running with inlarged hearts; The glorious Angels, and glorified Spirits of the Just made perfect, have a perfect treasure of divine perfections, and are therefore ready prest to do Gods Will. Now we pray that Gods wil may be done on earth, as its done in Heaven, and that wil ne∣ver be, without this living treasure. But Oh how quickly shal we hear, a command, and how swiftly shal we obey; if we have a trea∣sure? A good soul is like the Centurion's Servant, half a word wil make him run. When God said to David, Seek my face; * 1.106 his heart quickly ecchoed, Thy face Lord, will I seek; his warrant carried the force of an Argument: He needs no perswading when he knows his Masters pleasure. This is one choice advan∣tage of having a treasure.

2. A Treasured soul is real and serious, not complemental and forced; Israel of old made Covenants and seemed very religious, and God himself attested that they had wel said, but wisheth: * 1.107 O that there were such an heart in them—! We have a strange passage in Jer. 5.2. Though they say, the Lord liveth, surely they swear falsly; Why? Is not that a truth? Yes, a great truth, God alone is the Living God, but that they say so, yet their heart gives the lye to their Lips; they say it with a deceitful heart, and that they may de∣ceive, though it be a truth in it self, yet they speak it not as a truth, wanting an heart to

assert the same: 'Tis but a fond and frolick o∣stentation, to invite a friend to dinner, when nothing is prepared: It's a mocking of God to bring Cain's Sacrifice, a body without an heart, a carkasse without Spirit, it's as if a Jew had brought the skin of a beast for Sacri∣fice and no more: But where the treasure is in the Heart, there the essentials of the Service are made up, the work is filled up, or com∣pleat before God, * 1.108 Rev. 3.2. i. e. it is not lame or defective in any considerable consti∣tutive part thereof; 'Tis such as may bee truely called a real good work. This is the chief thing that God expects; and if a good Heart be wanting, the Work is as undone still: But a sincere Christian findes his pray∣er in his Heart, which hee utters with his Lips, 2 Sam. 7.27. Thy Servant hath found in his heart to pray this Prayer;—He found it not onely in his Book, but in his Heart; he fetch∣eth his Prayer from a Treasure: Such a man wil pray a prayer, (as David here) and not onely say a prayer, that findes it in his Heart; What cares God for a little Lip-labour: Hee may say, Who required these things at your hands? Did I not require them of your hearts? A mock-Feast or Fast will not content me; I shall not be put off with an empty shew; I will have your hearts, or nothing; and I must have a Treasure in your hearts, or all you bring is worth nothing. The truth is, God takes principal notice of the heart, and observes how that stands affected: If Idols be set up in the heart. * 1.109 God takes no notice of a peoples prayers: Therefore we

had need look to the frame of the heart.

3. An heart-treasure makes the Christian uniform and universal in the duties of Reli∣gion, he takes a Christian-course as it lyes, carries on Religion before him without halt∣ing or halving, he practiseth all righteousness at all times. There's a sweet harmony and exact Symmetrie in a Saints performance of duty. Some can frame to some easier du∣ties, not to more difficult, but the treasured soul can frame to any thing which God in the word hath made his duty, * 1.110 and hence it is that he is compleat in all the will of God, Col. 4.12. the Law of God in his heart car∣ries an aspect to every part of his 〈◊〉〈◊〉 in the written Word; Graces and Duties are con∣cordant one to another, like a company of horses in Pharaohs Chariot: their cheeks are comely with rows of jewels, their necks with chaines of gold, Song. 1.9, 10. i. e. the sou••e handsomly adorned with a comely train of graces and duties: yea, such a soul wil at all times act like it self, so that one part of his life wil not crosse another, as a Liars tales, and hypocrites carriage do; hee doth not serve God by fits and starts, in good moods and motions, so as to be off and on in Religion, * 1.111 but he hath a constant. setled spirit, * 1.112 (which David prayes for, and the Translators call a right Spirit, and truly so it is) disposed for God, fitted for duty, bringing forth good fruit in due season: like a constant good House∣keeper, that is never so s••d len•••• surpriz••d, but can make a pr••dent shi•••• to treat his friend

according to his degree: the truth is, man in his fallen estate is uncertain, intricate and mul∣tiform in all his waies, you cannot tell where to finde him, * 1.113 gadding about to change his way; but being renewed, he is in part redu∣ced to that original rectitude, simplicity, and stability of spirit and practice, that was in A∣dam, in some proportion; so that according to the degree of grace received, he hath a con∣stant uniform frame and tenor of spirit, and holds one straight, direct, and even course to∣wards heaven: in all this suitable to the mo∣tion of the wheels in the Prophet Ezekiels Vi∣sion, Chap. 1.17. when they went, they went upon their four sides [there's their squareness and suitablenesse to all Gods wil] and they returned not when they went, [there's their constant, permanent, and un-repentant motion]: that wil lead us to the next Head; onely consider, what an excellency and beau∣ty there is in uniformity in religious duties: when works of Nature or Art are uniforme, what lustre have they? We are much taken with a Building that's compact and propor∣tionable. A Garden drawn exactly, an Ar∣my marshalled in compleat ranks and po∣stures are comely sights; just such are the fruits of holiness, proceeding from a wel-trea∣sured Heart; and indeed, without this Trea∣sure there can be no such harmony in holy: performances, but the actings wil be like the legs of the lame, very unequal: That's the third.

4. A treasure makes holy duties constant

and perpetual, though there may be some tem∣porary intermissions, yet never a total cessa∣tion in acts of Religion; Will an hypocrite pray alwaies? Job 27.10. no verily: the water ri∣seth no higher than the Spring, and waters fail that have no Spring, like Jobs Snow∣waters, which when it waxethwarm, va∣nisheth away: * 1.114 but a little brook supply∣ed with a constant spring, holds out in Winter and Summer: just such is the differ∣ences betwixt the performances of a treasured and treasureless heart: Two men perform du∣ties, the one from gifts, the other from Grace; the former in time withers, the latter daily en∣creaseth. The King of France shewed Spaines Ambassador his rich Treasures, the Ambassa∣dor looks under the Treasure-Chests, saying, Have these a Spring? my masters treasures have, meaning both the Indies: just so 'tis here, let na∣tural mens attainments be never so excellent, you may come to see an end of all their per∣fections, their eye of knowledge may be darkened, and their arm of natural and ac∣quired abilities clean dryed up: for, how can a Well be alwaies giving out water that re∣ceives none? How can a Rose keep fresh with∣out a Root? But they that are planted in the house of the Lord, shall flourish in the Courts of our God; yea, they shall bring forth fruit in old age, Psalm 92.13, 14. For a lively prin∣ciple, is the seed of God that will never dye, and this spring of grace is fed with supplies from the fulnesse of Jesus Christ, who is the fountain of Gardens, and Well of living Wa∣ters;

* 1.115 hence he saith, John 7.38. He that be∣lieveth in me—out of his belly shall flow Rivers of living Water, i.e. he shal have a perpetual supply of grace, and shall send forth constant emana∣tions of gracious a••ts: A wel-furnisht Christian shal never be drawn dry, his Saviour and trea∣sure ever live, and because Christ lives, the Saints and their graces shal live for ever; O friends, what would you give in these back∣sliding times to hold out to the end? that you may not make ship-wrack of Faith and a good conscience. Behold, I shew unto you an excellent way, heap one grace upon another til you possess a Treasure; tye a chain of these Pearls together, and lay them up in the Clo∣set of your hearts, and you'l never be spiri∣tually impoverished; be holily covetous after all graces that are attainable: Add to your faith vertue, to vertue knowledge, temperance, pati∣ence, godlinesse, brotherly-kindnesse, charity, for if you have these, you'l not be barren or un∣fruitful in good duties; and if you do good duties according to that treasure, you shal ne∣ver fall; See 2 Pet. 1.5. to vers. 11. These are a chain that link the soul to God, and reach as high as Heaven: But do not think you can endure to the end without a Treasure, for he that hath not root in himself, dureth but a while; * 1.116 no wonder if many drop off like leaves in Autumn, they have not any thing to bea•• them out, they spend upon themselves, as the Spider which spins her webs out of her own bowels, but they are swept away as the Spiders web: But the gracious soul hath no less than an

infinite God to supply the treasures of grace; so that let a Christian fall off to many acts of sin, carelesnesse in Dutie, and a course of loosenesse, yet this Treasure wil work him off: as a Spring clears it self from mud in time, so he shal be reduced to God; there is something in the heart of a back-sliding Saint that makes him restlesse in that e∣state, and moving towards the Center; Da∣vid saith, I have gone astray like a lost sheep, [there's his acknowledgement] Seek thy ser∣vant [there's his request,] for I do not forget thy Commandements [there's the argument to inforce it] q. d. there is yet something in my heart that owns thee, though I be fal∣len far, yet not so far but that I am still reaching after thee, and I am not fallen be∣low thy reach: the truth is, a Childe of God hath more hold-fast of God in his lowest ebbs than another sinner hath; as the Spinster leaveth a lock of wool to draw on the next threed, so there is something left in the heart, the seed of God that as∣cends Heaven-words: though a Saint be in a very dead frame, yet he is not twice dead, as wicked men are: there is yet the root of the matter in the heart, that by the sent of water (the heavenly dew of divine Grace) wil sprout again, and bring forth fruit: I dispute not how far men may fal, and whe∣ther a true Saint may not be brought back to the bare habits of grace as they were at first infused, and lose degrees of grace obtained: But sure I am Christ prayed for Peter, (and

so for all Believers) that his faith should not fail, * 1.117 Luke 22.32. and God alwaies heareth him: therefore our Divines have determi∣ned, That the seed of Regeneration, with those fundamental gifts, without which spiritual life cannot consist, are kept safe and intire: for the same Holy Ghost that infused that seed of Grace, hath imprinted in it an incorruptible vertue, and perpetually cherisheth and maintaineth it: Ma∣ries better part shall not be taken away. This fear in the heart, keeps them from depart∣ing from God, Jer. 32.40. They have [con∣stantiam in proposito, & perseverantiam in opere] constancie in their hearts, and perseverance in their hands. Holy resolutions produce successful performances: and thus doth the treasured Christian hold on in a Christian course, til these smaller measures of grace end in the vast Ocean of Glory: Thus much for the Reasons of the Point.

CHAP. VII. The first lise is for Examination, whither we have this Treasure.

NOw for a more close application of this to our own soules: is it so, that a good treasure in the heart, is necessary to good ex∣pences in the life? then

1. It stands us all in hand to try our selves, and dig into our own hearts to see if we can finde a treasure there, both in respect of sin∣cerity

and degree of grace: Know it, You are beggarly soules unlesse you have truth of grace; gracelesse soules are the onely trea∣surelesse soules, and I fear there is more than a good many, that could never experimen∣tally distinguish betwixt Nature and Grace, and therefore are encreasing guilt, and treasu∣ring up wrath: O Christians! See whither you have the true Riches, try what profici∣ency you have made to grace, and in grace; you have long had a day of grace, and you must be accountable for all opportunities. Cheat not your selves with Counters instead of Gold; Bristol-stones may make as fair a shew as Pearls; true grace is a rare and rich Commodity. Thousands conceit to them∣selves a treasure, that are empty; Proud, con∣ceited Professors are apt to boast of their at∣tainments, whilest some self-denying humble soules, are apt to bear false-witnesse against themselves, by denying what they have: Sa∣lomon saith, There is that maketh himself rich, yet hath nothing; there is that maketh himself poor, yet hath great riches, Prov. 13.7. Sounding Vessels are often empty, and stil-running waters are usually deep: Vapouring Trades∣men jingle their money in their hands, whilest sober Chapmen keep it in their Chests: You shal finde more of a Merchants goods in his Ware-house, than in his Shop-window. So it is with a sober, serious and judicious Chri∣stian: his glory and treasure is most within, whilest vain-glorious Mountebanks in Reli∣gion set all upon the Stage. I intreat you

read those Books, that lay down marks of true grace, hear and attend the most heart-search∣ing Ministry, take much pains in descending frequently into your own hearts, and the God of Heaven make you serious in a through search.

More particularly, that I may help you in a discovery whether you have laid up a trea∣sure of holy thoughts; flowing from truths, graces comforts, experiences. Ask, I beseech you your own hearts these four questions.

• 1. How came you by it?
• 2. How do you value it?
• 3. How do you use it?
• 4. How do you increase it?

1. Let me ask you, and do you ask your selves if you pretend to such a treasure, how you came by it? Men usually know how they get a treasure, the hand of the diligent ma∣keth rich. Prov. 10.4. i.e. the blessing of the Lord upon diligent endeavours, vers. 22. men that would be rich ply the oares, run to mar∣kets and faires, * 1.118 travel from City to City, to buy and sel and get gain, they travel by Sea and by Land, compassing the World to pos∣sess a smal portion of it: Why now, what do you in spirituals? Where are your thought∣ful cares and painful hands? though labour wil not get this treasure ('tis a free gift) vet it will not be had without labour. Gods Or∣dinance must be honoured; 'tis the immtita∣ble decree of Heaven since the fall: In the sweat of thy face shalt thou eat thy bread, * 1.119 yea this holds good for the Soul. Joh. 6.27. La∣bour

—for that meat which endureth to everla∣sting life, which the Son of Man shall give unto you: mark it, Mans endeavours are very con∣sistent with Gods free-grace, and Christs dear purchase. God will be found in his own way, he ordinarily conveys the first grace, in and by his own institutions, but seldome shall a soul grow up to a treasure without a long tra∣ding in the royal exchange of holy duties, and diligence hath the promise of increase. Mark 4.24.—And unto you that hear, shall more be given: Well sirs, hath the care of your hearts put labour into your hands, and tra∣vel into your feet, to repair to the Markets and Faires of publick, private and secret per∣formances, to get a solid treasure? have you both digged and begged for it? where is your sweat and ageny? hath Jesus Christ sweat blood to fit you for Heaven, and have not you gone through a bloody sweat to get interest in him? and possession of his grace? Oh the pangs of conscience, and sad pantings of a convinced sinner to obtain a portion in these riches of grace! * 1.120 never did a poor labourer royle so hard for his days wages as an humbled soul to be f••ed with Christ: a treasure of mo∣ney is got with sweat and blood; or to be ob∣tained of almes with weary steps, and l••ud cries: but if thou beest too idle to dig, and too proud to beg, thou art without a treasure, and maist pine away in everlasting poverty.

2. How do you value this treasure? Where the treasure is, there will the heart be also. Mat. 6.21. The thoughts, cares, affections will

center upon a Mans treasure, for he accounts his treasure the best thing he hath; yea worth all his other possessions; no Man would wil∣lingly part with his treasure. As Naboth did tenaciously adhere to his haereditary possessi∣on: * 1.121 the wise Merchant parts with all to pur∣chase this: Paul accounted his gain to be no better than loss for Christ, nay it stunk like dung and Dogs-meat in comparison of his sweet and satisfying Saviour: all the World is a Christians prejudice, when it obstructs or obscures the grace of Christ: Is it thus with your souls? do you account your spiritual portion your only riches? the truth is, the riches of the soul, and the riches in the soul, are the very soul of riches: * 1.122 I confess that's a meretricious love, that prizeth receits from Christ more than the Person of Christ! but here I understand Jesus Christ to be the mar∣row and treasure of this treasure, and all these as insuring evidences of interest in him: for all that the soul hath is wrapt up in him, well then, let me pose the most dark and doubting (if sincere) Christian, what faist thou, poor soul, wouldst thou quit thy share in Christ and spiritual treasures, for a Crown and King∣dome? wouldst thou not answer, no? wouldst thou cast away thy trembling hopes of acce∣ptance with God, to be delivered from the in∣famy, poverty and persecution that attends the powerful profession of Christianity, that thou maist live in honour, pleasure, & world∣ly delights? surely thou wouldest answer, no: wouldest thou change thy present, low, afflict∣ed,

and conflicting state with thy former car∣nal but confident condition, or with the pom∣pous, prosperous state of graceless sinners? I dare say thou wilt answer, negatively; yet again, art thou not willing to part with thy dearest bosome-lust, and earthly enjoyment, for a true immortal treasure in Heaven, and in thy heart? I am confident an upright heart will answer, yes: And if I mistake not, this (if not only, yet chiefly this) is the very part∣ing point betwixt a sound Christian, and a rot∣ten-hearted hypocrite, the one chooseth Mar∣tha's many things, the other Mary's one thing needful: this is indeed a discriminating note, for a gracious soul will cry out, none but Christ, none but Christ, give me Christ, * 1.123 or else I die, give me Christ, and I shall live: Christ is my life, my crown, my joy, my all, if I may have him I have enough, without him I have nothing: when one asked Alex∣ander where his treasure was, he answered, where Hephestion my faithful friend is, just so wil a good soul say: * 1.124 Christ is the chiefest of ten thousands. I prize him above my life, who lo∣ved me unto the death; I account that of great value that doth evidence my interest in him: As the Mari-gold opens to the Sun in the Firmament, so doth the heart of a sincere Christian to the Sun of Righteousness; take an instance of Moses, who chose the bitterest Cup of affliction, rather than the sugared cup of sensual pleasures, that he might enjoy Je∣sus Christ: see Heb. 11.25, 26. Observe the strange disparity that appeares to carnal rea∣son

in that choice: on the one side there was suffering, on the other injoying, affliction on the one hand, pleasures on the other, the de∣spised people of God were companions on one side, ruffling Gallants in Pharaoh's Court on the other, yet on the one side it was for a season, on the other but for a season, and that But, cast the scales in his choice: those were pleasures, but treasures may prevail; the last yet not the least of Satans assaults of Christ, * 1.125 no, good Moses esteemed the reproach of Christ greater riches than the treasures of Ae∣gypt: the worst of Christ is better than the best of the World: the noble Marquess Galeacius Caracciolus, in imitation of him, being tem∣pted with large offers to depart from Zion to Babylon, resolutely replyed, Let their money pe∣rish with them that account all the treasures of the World worth one houres communion with Jesus Christ: if all the Mountains were gold, the Rocks Pearles, and the whole World stuffed with the sweetest delights of the Sons of Men, and these offered to the Christian to be his proper inheritance for ever, he would with an holy scorn trample upon them, and look on them as not worth one glance of his eye, in comparison of one taste of the love of Christ, and a grain of saving grace in his Heaven-born soul: But a carnal heart sees no such beauty in Christ, wherefore he should be so desired, nor is he taken with the come∣liness and excellency of grace, a sad yet lively embleme whereof we have in the hopeful young Gentleman that bade fair for Heaven,

yet when he saw it would cost him so dear, * 1.126 as to part with all, he would rather go without it, than foregoe his estate for it: O sirs, this is a pinching point, look to it, this one mark wil discern betwixt joynt and marrow, and a day of tryal wil discover what you account a treasure.

3. How do you use and improve this trea∣sure? Habits of grace are no otherwise known but by their acts: what's a Man better for that he useth not? A talent of grace of the right stamp wil not be confined to a Napkin, though gifts may: exercising is as necessary and evidential, as having sincere grace: things that are not, and things that appear not, * 1.127 are both alike: He is a wicked Man that boasteth of his hearts desire, and he is a fool that tru∣steth in his heart: yet many will say I have as good an heart as the best, though I do not talk so wel with my tongue, or work so much with my hand, I have as good a meaning as any of them all, though I cannot make so great a shew, I love to keep my religion to my self, none knows how good I am: Let such know (though I deny not but degrees of modesty, fears of vain-glory, and jealousies of apostacy, may restrain some Christians profession, yet there may be a temptation on that hand also yet) that where fire is, it wil bewray it self by hear or smoak, * 1.128 'tis impossible grace should be hid or stifled: though there be a smoaking flax (even the week of a Candle that affords little light, much offensive smel) yet it wil appear: Truths and graces in the heart

will be (as the word was to Jeremiah) as a burning fire shut up in the bones and bosome, that cannot be concealed. * 1.129 He that is full of matter, is constrained by the internal work∣ings of the Spirit to vent it, else it is like E∣lihu's new wine that hath no vent, * 1.130 it bursts the new bottles: the truth is, its as natural for a gracious heart to talk and walk holily, as for a living creature to breathe and move, so far as gracious: thus it cannot be otherwise, and also observe it, it must not be otherwise. Your treasure within ought to be laid out, what have you it for else? Profession with the mouth is as necessary in its kind, as believing with the heart, Rom. 10.10. Our Light must not be hid under a bushel, but shine before men, that it may reflect comfort to our selves and influence to others, as wel as have approba∣tion from the Lord: So then, if thou hast a treasure within, thou dost witnesse a good confession, and thy conversation wil be sui∣table to thy profession: Thy Trading wil an∣swer thy stock. The Text tels you, a good man out of the good treasure of his heart, bring∣eth forth good things: and I told you the man∣ner of laying out was in holy meditations, savoury expressions, suitable actions, and comfortable bearing, and profitable impro∣ving of afflictions: Why now, Lay judge∣ment to the Line, and compare your own course of life with these practises of Religion: How do you trade with heaven, and for hea∣ven? What do you more than others? where's the life and power of Religion? Do you in∣deed

exercise your selves to godlinesse? What large expences do you lay out for that God from whom you have such liberal in∣comes? When we see rich men lay out a∣bundance of money in houshold goods, house∣keeping, building, Recreations, we guesse, certainly such have a good stock before-hand, a great yearly Revenue; Thus it is here, though many make a great shew of what they have not, yet a ready, real, uniform, and con∣stant performance of duty. A serious, sen∣sible course of walking with God, and exer∣cise of grace in all conditions, do evidence a suitable inward Treasure. What say you to these things? Can our hearts witnesse with us that in simplicity and godly sincerity,* 1.131 by the as∣sistance of grace we have had our conversati∣on? Can our Relations & Neighbors witness for us, that we have served the Lord with all humility of minde, with many teares and temptations? Can our Closets, Chambers, Shops, and Fields testifie our secret groans, me∣ditations, self-examinations? Have we per∣formed our relative duties with all care and conscience? As Magistrates punishing sin, as Ministers faithfully preaching at all seasons, suitably to all persons: as Housholders instructing, correcting, and leading a good example; as Husbands, Wives, Parents, Children, Masters, Servants, that man is not good at all, that's not good in all relations: Doth the treasure of grace and truths prompt our tongues, act our hands, guide our feet? Do these principles in our head, and that

principle in the heart dictate to us our duty, and assist us in doing of it? Are we fruitful in good works, words, and meditations? and are we useful in our generations? let's not deceive our selves, its not a conceit of some good meanings within that wil serve our turn; but the Apostle tels us roundly and plainly, He that doth righteousnesse, is righteous, 1 John 3.7. Acts do evidence the state, and a man cannot be good unlesse he do good: That's the third tryal.

4. How do you encrease this Treasure? To him that hath shall be given; truth of grace is the Prologue to growth in grace: and growth in grace arrives at full strength of grace; the Saints go from strength to strength, Psalm 84 7. The true Christian, like his Ma∣ster, encreaseth in wisdome and stature, and in favour with God and man; * 1.132 These waters of the Sanctuary, rise up to the ancles, knees, loines, neck, til the soul come to the Head Christ, and so be swallowed up in the unfa∣thomable Ocean of Glory; * 1.133 'Tis monstrous in Grace as wel as Nature to grow none, but continue as a Dwarfe; 'Tis a sad shrewd sign you have no grace, if you think you have grace enough: * 1.134 he was never good that de∣sires not to be better: They are Hypocrites, and sure to be Apostates that are contented with a taste; The true Believer is unsatiable, stil hungring and thirsting after Righteous∣nesse, daily adding one cubite after another to his spiritual stature, that he may be a tall man in Christ; and at last attain to the mea∣sure

of the stature of the fulness of Christ, * 1.135 Eph. 4.13. That is, not so much with respect to the compleat stature of our bodies at the resurre∣ction, proportionable to Christs ful age upon Earth, as some expound it, though that may be true, but we must be increasing, til Christ his mystical body grow to ripeness and perse∣ction, both in respect of all the members to be added thereunto, and also particular mem∣bers growth in grace til they advance to a ful maturity in knowledge and holiness: what say you to this? are you any better than you have been? are your last works more than your first? what light of knowledge in sa∣ving truths? what heat and warmth in sancti∣fying graces? what heart-refreshing-experi∣ences and comforts have you laid up? are you grown more solid, humble, holy, watchful, faithful and fruitful? do you get more power against your lusts? more ability to walk with God? do you forget what is behinde, * 1.136 and press forwards to perfection? are you stirred up more to holiness? and strengthened with all might by his spirit in the inward man? are you stil sensible of defects, craving for more spiritual riches, as a beggar for almes? I confess I have sometimes wondered at this strange paradox in Christianity, that there is nothing doth so fil the soul as grace, and yet nothing makes the soul so hungry for more grace as a principle of grace; nothing con∣ten••s but a dram of grace, yet a dram of grace wil not content: more knowledge, more faith, more love, and accordingly a gracious

soul is stil perfecting holiness in the fear of God. * 1.137 So that, as the Apostle saith of some, their faith groweth exceedingly, and charity, aboundeth, even til it become a treasure: for observe it, this spiritual treasure is made up, and increased by accumulation, or by aug∣mentation, by adding more graces, or strength∣ning graces already conferred. * 1.138 Several good Divines have done worthily in satisfying scrupulous soules in this great case about growth in grace: let such as doubt of since∣rity, read them, it would be a digression here to speak fully to this point: only take this note, the more life you have added to your light, the more humility to your graces, the more watchfulness to your lives by your experiences; and the more tenderness of con∣science, and chearfulness in holy performances by your comforts, the more have you grown in grace, and increased your treasure: and thereby have given a clear evidence that you have a spiritual treasure in your hearts.

CHAP. VIII

The second use is for Conviction of four sorts of Persons.

IF it be so necessary to have a treasure within, that a Christian may be fitter to walk, speak and act holily, then this falls with weight upon the head of four sorts of persons, viz.

• 1. Careless loyterers.
• 2. Vain-glorious boasters.
• 3. Impious offenders.
• 4. Unprofitable Christians.

1. Careless loyterers, that sleep out a fair Summers day of grace, and forget the day of their Visitation; many poor Ministers have cause to weep over their dear people, as Christ over Jerusalem, and say, If thou hadst known, at least in th•• thy day, * 1.139 the things that belong to thy peace! but now they are hid from thine eyes: If any soul be without grace, under precious meanes of grace, let such tremble at present providences, least they lead on to the loss of Ordinances: if thou hast sate under the droppings of the Sanctuary, and art yet bar∣ren, be afraid, lest God either command the Clouds to rain no rain on thee, or the curse of the barren Fig-tree be pronounced against thee, * 1.140 Let no Fruit grow on thee hence forward for ever, or else, cut it down, why cumbreth it the ground? Oh sirs, have your souls been yet empty of grace, under Ordinances, which are the Channels of grace? have you lived thus long in Goshen, and are you yet in Egypti∣an darkness? where's the fault, what can you say for your selves? Suppose God should put you to it, to bring forth your strong reasons, (as he expostulated with the Man that want∣ed the wedding Garment,) and should say, * 1.141 friend (for so wilt thou needs be accounted, and as such thou wast invited) where hast thou lived? in my Church? and didst thou not there hear of a rich Ward-robe provided for naked

souls, even the fine white linnen of Christs perfect righteousness? was there not a well∣furnisht shop and store-house of the gifts and graces of the spirit to fill and adorn the house of thy heart? how comes it then that thou art so devoid and destitute of what is good? hadst thou lived in Turky or India, where I did not set up such an office of mercy, thou mightest have more to say, but now what apologies can you make? what Fig-leaves can you finde to cover your shameful nakedness, or colour your wretched negligence? how camest thou hither? qua fronte? what canst thou say to excuse thy brazen Impudence, that darest ap∣proach such a presence in so sordid an habit, or rather miserably naked? the truth is, though witty sinners can finde shifts enough to put off Ministers arguings, and silence the bawlings of conscience, yet how can their hearts en∣dure, or hands be strong, when God shall deal with them? their mouths shall be muz∣led up in speechless, yet self-condemning asto∣nishment: they must needs be condemned out of their own mouths: Oh consider, if yet you be without a treasure of grace, and rather ask thine own heart some heart-awak∣ning, than that God should ask thee such a∣stonishing interrogatories: as thus, say to thy soul, my poor pining soul, How is it with thee? What hast thou been doing? and what wast thou sent into the World for? what must become of thee? what provision hast thou made for an eternal state? where must thou lodge, if thou die this night? and let me pro∣pose

to you these Considerations:

1. If thy soul be yet without a true trea∣sure of a gracious Principle, thy condition is miserable, for thou hast no assurance of any more meanes to obtain it, nor to live another day, to hear another Sermon, or of Grace, to make the means effectual for thy souls good: Remember Esau; hast thou stood out so long, and dost thou now presume up∣on a longer day? Must the earth be forsaken for thee? and shal God leave his ordinary road 〈◊〉〈◊〉 thee good, step aside to meet with thee? ••od sometimes doth so, but what ground hast thou to expect it, that hast abu∣sed Grace so long?

2. Is not this emptinesse of good a dread∣ful sign of rejection? Salomon saith, He that hath a froward heart findeth no good: * 1.142 nothing doth him good, Word, nor Rod; but he saith, the heart of the prudent getteth knowledge; * 1.143 may not you sadly fear judicial hardnesse, to punish wilful negligence? One would have thought, if any good had been intended for you, that you should have been possessed of it before this: its a black brand of reprobati∣on to live long under melting Ordinances, and be stil hard and dead.

3. Wilful neglect is an act of dis-ingenuity to God, cruelty to your own souls, & the rea∣dy way to banish Ordinances from posterity: What? Must God alwaies hold you the Candle to play by? * 1.144 Wherefore is there a price in the hand of a fool, when there's no heart to im∣prove it? Be sure, if Satan finde you idle, he

wil set you a work; Negligence is a sad prog∣nostick, and preparative for eternal torment, and so much ease now, so much torment hereafter: Shal the God of Heaven alwaies threape kindnesse upon offending Grace-a∣busing and refusing wretches? No, no, when Love hath said its errand, Justice will act its part:

And 4. Your lost advantages wil prove your bitterest torment, all men must be judg∣ed according to their receits, and wilful Loy∣terers shal be punisht according to their con∣tempt of Gospel-opportunities: Gospel-de∣spisers shal account poor Heathens compara∣tively happy, though their Companions in eternal misery: their bright Sun of Gospel∣grace shal set in more utter darknesse, and greater treasures of wrath shal be poured in∣to those Vessels, that shut out treasures of Grace.

2. Another sort to be reproved, are emp∣ty and vain-glorious boasters, guilded Hypo∣crites that pretend to a great Treasure, but are sorry beggars: Some devout Papists there are, which wil tell you they have merit e∣nough, both for themselves and others, that out of the abundant treasure of their good works, can furnish defective soules on earth, and deliver tormented soules out of Purgato∣ry: But believe them not, they would make merchandize of soules, and draw them to de∣lusions and damnation; Jesus Christ is our onely Treasury, there is nothing like merit in a meer Creature. Angels in Heaven stand

by Grace, having their confirmation by Christ; Sure I am, they have no merits to spare, the wise Virgins could not furnish o∣thers, but a boasting Fryer pretends he can: the most of his seeming good works wil ra∣ther prejudice himself, than profit others, since they are generally that vain wil-wor∣ship, that's coined in the mint of a wanton superstitious Brain, and so make the Com∣mands of God to be of none effect, and pro∣voke the Lords wrath against the promoters and practisers thereof. But suppose a man could obey positive Commands, in practising all Scripture-duties, and avoiding all prohi∣bited sins, yet wherein hath he to glorie? Is he not stil an unprofitable servant? Doth he give God any thing but his own? Is it not due debt? and is it by his own strength, or by the strength of God? And can he do what he doth perfectly without the least tincture or stain of imperfection, or of defect? Let a∣ny meer creature shew such good works as these, and let him climb up to Heaven upon Acestu's rotten Ladder, we are resolved to as∣cend on Jacobs Ladder; let others seek their own merit, let right Christians study grace. I hope we shal be so wise to chuse Bellarmines dying safe••way, * 1.145 rather than his Disputing poli∣tick-way to Heaven, to repose all our trust in the mercy of God, and merits of Christ, ra∣ther than the tottering foundation of mans best righteousness, which is but a filthy rag, and wil rather defile than cover our nakednesse. But I principally design to lash such persons,

as hypocritically and histrionically act the part of Kings and Emperours, but are poor despicable Mushrooms, that pretend upon the stage of their fair profession to Coffers of gold, and precious treasures of Grace; But alas, follow them into withdrawing-Rooms of privacy, and you shal finde them wofully destitute of all saving good; these poor soules conceit with counterfeit graces to purchase Heaven! and by making lies their refuge to be secured from wrath: But a∣las, the God of Heaven sees their false coyn and self-flattering hearts; Prov. 16.2. All the wayes of man are clean in his own eyes, but the Lord weigheth the spirits. Oh, how many hearts and waies would be found light, and wanting, if weighed in an even ballance, e∣ven in the ballance of the S••nctuarie? At the last day it wil be seen that there are wonderful self-cheating conceits and confi∣dences: there's many false hearts under fair Vizors, but when these Vizors are pluckt off, all shal appear in their colours: and oh, what strange sights wil then be seen? * 1.146 When wic∣ked mens foul insides are turned out, cer∣tainlie they wil be very abominable, though now every cunning Hypocrite carries so closely, that none can detect him, or say black is his eye, yet a time shal come that shal bring every secret thing to light, and discover the guile of the deceitful Usurer in Religion; who thinks to truck for Heaven with his stollen wares: Oh, how much better is a poor soul than such a self-deluding Richling! that

thinks he is something, yet he is nothing, and so deceives his own soule, plaies the So∣phister, and puts a false Syllogisme upon him∣self, as the Apostle James speaks: How ma∣ny are in a golden dream? that build Castles in the Air, and fancie they are Kings; but, when they awake out of their frantick dreams do finde themselves miserably mistaken! Sa∣lomon saith, Whoso boasteth himself of a false gift, is like Clouds and wind without rain, Prov. 25.14. i. e. He that pretendeth to give or re∣ceive what is not real, but counterfeiteth ei∣ther, renders himself ridiculous to men, and odious to God: Our Lord Jesus cursed the barren Fig-tree, to manifest his displeasure a∣gainst hypocrisie; Hypocrites are the most hateful of all persons, they are hated of wic∣ked men for seeming good, they are hated of God and good men, for But seeming, and not Being truly good: As Hypocrites fruit is like the Apples of Sodom that look fair with a beautiful skin, but touch them, and they are dust: so are Hypocrites ends likelie to be like that of Sodom, which God overthrew as in a moment: yea, these must be patterns to o∣thers of a more dreadful destruction; hence the phrase of appointing a portion with the Hy∣pocrites. * 1.147 But here comes in a carnal, sensual sot, and applies all this to the zealous Profes∣sor, and wil needs condemn him for an hy∣pocrite, because he makes so great a shew, and account himself a sincere Saint, because he conceits his heart to be good; the former censure is contrarie to Scripture, and this lat∣ter

is contrarie to their own sense and experi∣ence: for they may finde, and Gods children do feel that the heart is the worst part of the whole man; 'tis a mans ignorance of it that makes him imagine it is the best: the truth is, no man wil commend this common Chea∣ter, but he that knows it not, for its known to be desperatelie wicked, and 'tis deceitful, or a Supplanter (as the word imports) that wil trip up the heels of the Christian, * 1.148 and cheat him of his prize and reward: if ever thou be undone, 'tis thy heart that wil undoe thee; thou dost brag of thy heart, alas poor soul, thou hast cause to bewail it, and be af∣fraid of it; and if conviction open thee a window to look into it, thou shalt see a monstrous dreadful sight, that wil make thee out of love with thy self, and cause thy heart to ake, if it do not break with godlie sorrow; As for the Children of God whom wicked men condemn, for making so great a shew, I shal say but this, that it is the most unreaso∣nable, uncharitablenesse in the world, to judge contrarie to what we see, yea, 'tis a blasphe∣mous assuming to a mans self the propertie of Gods Omniscience, to pretend to search the heart, in saying, the thoughts of the heart are opposite to the professions of the Lips, and practices of the Life: the Lord re∣buke such railing Rabshekah's, as condemn all the generation of Gods Children, and that be∣cause of their holie world-condemning con∣versations; these Moles cannot endure the light of Saints pathes: hence they say, I war∣rant

you these precise walkers are no better than their Neighbours; if the truth were known, they are a company of dissemblers, and are rotten at the heart, Pharisee-like they make clean the out-side of the Cup, and condemn others as pro∣phane, and then binde it with an Oath, they are as bad as themselves: and if a Pro••essour slip into an open sin, then they are confirm∣ed in their censures, and conclude, they are all alike, a pack of dissemblers: and now the ho∣liest Saint (that hates such sins, and mourns for it, as his greatest burden) shal have his brothers miscarriage dasht in his teeth for e∣ver: But if a man might argue with these sottish, yet censorious soules, in a rational way, what could they answer? Are not they themselves worse than the loosest Professors? and how far short do they fall of close-walk∣ing Christians? Should all be condemned for the sake of one? and should wee not judge according to what we see, or can attain to the knowledge of? Is not the Tree known to us by its fruits, and not by its Roots, which are invisible to us? Lord, set these vain boasters a work in searching their own hearts, and ex∣amining their own selves, * 1.149 whether Christ bee within them (as Paul directs the Corinthians in this very case) and this wil cure their cen∣sorious spirits, and finde them work enough to do at home; for as the Eye that looks most abroad sees least within, so the most uncha∣ritable Censurers are the most emptie, unpro∣fitable Professors: when as a Christian that hath most grace himself, judgeth best of o∣thers:

and observe it, they that groundleslie judge others to be worse than they see ap∣parent cause, * 1.150 wil be judged by others in like manner in this world, and are in danger of a sad and just censure and sentence at the dreadful day of judgment: * 1.151 What then is the hope of the Hypocrite when he hath gained, when God taketh away his soul?

3. Another sort to be reproved, is the im∣pious offendors, impenitent sinners, that ve∣rifie the latter part of the Text, and run a course directly contrarie to this good man: An evil man out of the evil treasure of his heart bringeth forth evil things: How should it be otherwise? Men must needs act as they are: It was a Proverb of the Antients, Wickednesse proceedeth from the wicked, 1 Sam. 24.13. such as the Fountain is, such must needs be the Streams, the Fruit is answerable to the na∣ture of the Root and Tree: The working Forge of mens wicked hearts, * 1.152 doth sparkle forth suitable imaginations: Why are men so wicked in their lives? its because they have more naughtie hearts, for the cause hath more in it than the effects: Oh, how many vas∣sals of Satan and vessels of sin are replenishing and preparing for wrath? for as a good mans treasure prepares him to do the more good, so, too many are filling their soules with guilt; and harden their hearts by custome in sin, that they may be vile with lesse remorse, and swallow down iniquity, as the fish drinks in water: they cauterize their con∣sciences, and twist a strong cord of customary

sinning, that they may draw iniquity with Cart-ropes, and do evil with both hands car∣nestly, that their hearts may not smite them with sense of remorse: As the Scholar that Dr. Preston speaks of, who having committed a scandalous sin, that he could not rest by reason of terrours of conscience, the Devil perswaded him to commit that sin again, and he should be quiet, he did so, and afterwards could sin without remorse: just so do many persons, who have woaded an impudence in their foreheads by constant sinning, so that at last they are past feeling, * 1.153 having given them∣selves over to all lasciviousness, to work all uncleanness with greediness: Eph. 4.19. The Word past feeling, imports remorselesness, senselesness, like a member benummed, scared, and this comes with custome in sinning: ac∣cording to that, Consuetudo peccandi tollit sen∣sum peccati, i. e. The custome of sinning takes away the sense of sin: We are apt to wonder at the horrid abominations that break out, but if we do consider the prodigeous wickedness of an Atheistical heart, we may rather won∣der that there is no more prophaness in the World: * 1.154 If the tongue be a World of iniqui∣ty, how many Worlds of wickedness is there in a wicked heart? the thousandth part of corruption breaks not out, of that which is within: Surely did not God fet bounds to Mens raging lusts, the World would not be habitable for the Saints: God restrains that wrath which shall not turn to his praise, and Saints advantage, and when wicked Men have

belched out as much rage as they can, there is a remnant yet behinde, Psal. 76.10. We are fallen into the dregs of times, and iniquity doth abound, there is a World of Atheisme, pride, uncleanness, swearing, drunkenness, gluttony, blasphemy, Sabbath-breaking, con∣tempt, and scorning of Religion, men break out, and blood toucheth blood: But, were there a Casement or prospective, whereby a man might look into a carnal heart; Oh what a filthy sink of un-heard of sin, and ful nest of odious vipers might he behold? certainly it would be the dreadfullest sight in the World, far worse than to see the Devil in the ugliest hue: we may stand wondering at the fathom∣less, bottemless depth of wickedness in the heart of man, * 1.155 it is, saith Luther, the treasure of evils, the fountain of poyson, the head and original of all iniquity? Every man hath that in his heart which he cannot believe is in him; but yet may and wil break out in its season upon occasion: as in the known in∣stance of Hazael: the truth is, the seed and spawn of all haeresies, impieties, blasphemies, are in our nature. Reverend Mr. Greenham saith, that if all errours, and the memorials of them were annihilated by the absolute po∣wer of God, so that there should not the least remembrance of them remain, yet there is e∣nough in the heart of one man to revive them all again the next day: And I may add also as to prophane practices: so that the wicked∣ness that is in the World, doth not proceed from imitation of Adams first sin (as Pelagians

dream) at least not from thence only, but also, and chiefly from the propagation of ori∣ginal corruption to all his posterity, for there is an habitual pravity entailed upon us, and transmitted to us from our first Parents, which hath its regency in the heart, and activity in the life: Romans 5. will stand firm against all Pelagian and Socinian adversaries, that both Adam and Christ our second Adam, * 1.156 do com∣municate to their seed that which is their own both by imputation and propagation, only the first Adam distributes filth, guilt, death, the second gives grace, righteousness and eter∣nal life: * 1.157 it wil remain as an undoubted max∣ime and sad experiment, that there is an ha∣bitual depravation, and deviation of our whole nature from the Law of God: So that there's an universael corruption of the whole man, understanding, conscience, will, affe∣ctions, and all the members of the body: Now this propagation (Divines commonly say) is two wayes.

1. By divine appointment and designation whatsoever Adam received or lost should be not only for himself, but for his posterity, be∣ing a publick person, so God leaves the soul in respect of his image, and hence follows de∣fect of original righteousness, this, he doth not as Author of sin, but as a righteous Judge.

2. By natural generation, as sweet Oile poured into a fusty Vessel loseth its pure∣ness, being infected by the Vessel, so the soul created good, and put into the corrupt

body, receives contagion thence: this put∣ting a pure soul into a corrupt body is a just punishment of the sin of all Men in Adam: So some: But this is generally agreed upon, that original sin is not in some Men more, in some less, but in every man equally, as all men do equally from Adam participate the nature of man, and are equally the Children of wrath: and the reason why some are more civil, others outragious, proceedeth from Gods bridling some and leaving others: and truly restraining grace is a choice mercy in its kinde, else what would not men do? or rather, what would they not do? the truth is, the original of sin is within, every man is tempted when he is drawn away, * 1.158 and enticed of his own lust, saith the Apostle, there lust is the father, and lust when it hath conceived bringeth forth sin, there lust is the mother too: hence saith one, there's no sin but might be committed, if Satan were dead and buried— original sin is (vertually) every fin, and could one kill the Devil, yet you cannot name the sin that original lust would not entice a man to: Suppose it possible for a man to be sepa∣rated from the contagious company of wick∣ed men, and out of the reach of Satans sug∣gestions, nay to converse in the midst of re∣nowned Saints, yet that man hath enough in himself to beget, conceive, bring forth, and consummate all actual sins: Well then, sirs, let all men behold the foul face of their hearts in the pure glass of the Law of God, and they shall see a strange and astonishing specta∣cle;

which would end either in evangelical Repentance or final despair, as one saith,

—If apparitions make us sad, By sight of sin we should grow mad. Herbert.

there is a necessary and profitable sight of sin, which drives the soul out of it self to Jesus Christ: O labour for that, take the Candle of the Word, and go down into the dark Dun∣geon of your hearts, search your selves, lest the Lord search you as with Candles, know and acknowledge the plague of your own hearts, be not afraid to know the worst of your selves, 'tis better we should set our sins in or∣der before us (while there is hope of pardon) for our humiliation, than that God should set them in order before us, at the great and last day, for our eternal condemnation: we may say of an impenitent soul, as the Pro∣phet of his Servant, Lord open his eies, and surely he shall see a troop of lusts. The moun∣tain of his proud heart is covered with mon∣strous armed sins, that fight against the soul: Oh that the thoughts of your hearts may be discovered, pardoned, and purged out, lest by wilful sinning, * 1.159 you heap up wrath against the day of wrath, and your soules perish for want of a treasure of grace, and by reason of this dreadful treasure of sin and guilt.

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CHAP. IX. Ʋnprofitable Christians reproved.

THe fourth and last sort of persons, that fall under the lash of a sharp and just reproof, is, unprofitable Christians, who, though they be sincere for the main, and have the root of the matter, yet have not yet arrived to this treasure: Alas, Sirs, there's none of us, but we have too much bad, and too little good treasure in our hearts. We cannot but know all the wickedness that our hearts are privy to, and cannot our conscien∣ces discover an emptiness & vacuity of good? Oh what a Chaos and confusion is in our hearts! and whence comes this? Have we not had meanes of gathering a large treasure? What have we done with all our Ordinances, Sermons, Sacraments, Mercies, Afflictions? If we had been diligent, we might have fur∣nished our soules with truths, graces, comforts, and experiences: What could have been done more for us? And have we a treasure pro∣portionable to our enjoyments? whence then are we so unfit for, and untoward in duties? so flight, dead, and trifling in performances? so unprepared for, and unprofitable under Ordinances? so unthankful for mercies, dis∣contented under crosses? so weak in resisting temptations, subduing corruptions? so un∣willing of, and unsuitable to communion of Saints? Oh whence is it, that we are so

apt to sit loose from God? so little fit for fellowship with him, and so much at a distance from him? certainly the reason is obvious, we have not such a treasure as becomes Saints: Especially, the great reason why we are so little skilful in the heavenly duty of meditati∣on, is the want of a treasure of holy thoughts, when we are alone, we cannot fix our mindes upon an heart-affecting subject, or at least cannot pursue it, til our hearts be deeply af∣fected, but our thoughts are off and on, very inconsistent, incoherent, independent, like the rambling discourses of a Mad-man, or the ranging motions of a Spaniel, or like the eyes of a fool, * 1.160 that are in the ends of the Earth: We run from object to object in a moment, and one thought looks like a meer stranger on another, should our thoughts be patent, or an invisible notary that's acquain∣ted with them, write them down, and repeat them to us, how should we blush and be con∣founded in the rehearsal? * 1.161 as it's recorded of Dr. Petter, that hearing the fellowes of the Colledge talk of trivial things, said nothing, but after they had done talking, he thus be∣spake them. And now my Masters, will you hear all your extravagant discourses, for I have strictly observed and marked what you said, and he told them every whit: So suppose some should present to our cares or eyes a relation of our wilde imaginations in one hours time, what a strange medley of non-sense would there be? we may say the Lord knoweth the thoughts of man, that they are vanity, Psal. 94.11.

When we have sum'd up all the traverses, reasonings, and discourses of the minde, we may write this at the bottome, as the total summe, All is vanity: nothing but vanity, yea vanity in the abstract. And what is the reason of all this, but a want of the foremen∣tioned treasure, a stock of truths, graces, com∣forts, experiences.

I shall propound these four considerations, briefly for the Saints conviction and humilia∣tion: 1. Are not these spiritual things worth hoarding up? look about you, through the whole Creation, and see if you can finde any thing better to make a treasure of; David saith, I have seen an end of all perfection, Psal. 119.96. All outward enjoyments are a scant Garment that cannot cover us, or rotten rags, and are soon worn out; but one part of this treasure, i. e. Gods Commandements, is of a large extent, hence saith that good Man; thy Commandements are exceeding broad, they reach from Heaven to Earth, from great to smal, to all sorts of sinners, to all the facul∣ties of the soul, to and through all eternity, thus long and broad is the Christians treasure, where then can you mend your selves for a treasure? spiritual blessings have all dimen∣sions of perfection, these are the cream and flower of all blessings, no other treasures avail in the day of wrath; if heavenly things be not worth looking after, what are? should not spiritual persons set their hearts on spiri∣tual riches? Are not these most suitable to your immortal souls, and spiritual principles?

Have not you been married to Christ, * 1.162 and can you be content to be without any part of your dowry? Are not you risen with Christ, and should you not then seek after things above? * 1.163 Are not the things of God Magnalia, great things of eternal concernment? and did you not prize them at an high rate at your first conviction? And was not that your Motto [non est morta∣le quod opto] I seek not, I pursue not mortal things, temporary, fading enjoyments? And are not these as much worth enquiring after now, as formerly? Yes certainly, these do not decay through age. * 1.164 It was the matters belonging to the old Covenant, or Legal-dis∣pensation that decayed and waxed old, and so by degrees did vanish away. New-covenant mer∣cies, are the sure mercies of David, * 1.165 and they are alwaies fresh and green. Hence saith the Church in Cant. 1.16.—Also our bed is green, i. e. Our mutual delights in each other are lively, sweet and satisfying, never glutting, as earthly delights are; * 1.166 He that drinks of these living waters shall never thirst, i. e. After mud∣die waters of earthly comforts, but shal more ardently thirst and pant after the living God; Well sirs, look to it, there's nothing worth desiring, but these heavenly Treasures: if you can finde any better, take it, much good may it do you, yet brag not of your bargain, til you see the issue.

2. Are you in any danger of having too much of these things? Surely there's no [nimi∣um or] superfluities in the internals of religion: in the outward part too much may be done

(though not if a man keep to the Rule) so that in some respects one may be righteous over-much, * 1.167 i. e. in either a self-willed super∣stitious way, or else in an unseasonable or unmeasurable performance of religious du∣ties, to tire out a tempted soul, and run the Christian off his legs: But for inward Gra∣ces, sanctified Knowledge, and real Holiness, there can never be an over-plus, or excesse•• whiles you are on this side the Line, you'l be short of perfection; * 1.168 Let Festus-like sots say, that much learning makes professors mad; let us study to encrease and abound more and more in knowledge, faith, love, humility, experience; as Paul pressed forward, if by any meanes he might attain to the resurrection of the dead, forget∣ting what was behind, * 1.169 and reaching forth to what was before. Moses's Ark had staves for remo∣ving further. Jacob's Ladder had staires for ascending higher. Christians must sing the Song of degrees in this world, and should seek to be renewed day by day. * 1.170 We must not sit upon and be satisfied with our measure, but work hard to make it a Treasure: We must strive both for fulnesse of grace, and ful∣nesse of joy. Its possible a Christian may at∣tain to a full assurance: yea, that joy unspeak∣able, and peace that passeth all understanding, that be may think he hath enough, as I have heard of a good s••ul that enjoyed such a∣bundant side of comfort, that he desired the Lord to stay his hand, least the Vessel should 〈◊〉〈◊〉 (though this is ••or ordinary for every Believer, not at a•• times for any) so

that some may possibly have as much com∣fort as they can desire. But I never read, or heard of that Saint that had too much grace, or so much as they desire: All have bewail∣ed their defects, living and dying: and the best men have been most coverous of divine things, young and old; 'Tis said of good Mr. Herbert Palmer, when he was of the age of four or five yeares, that he would cry to go to his Lady-mother, that he might hear something of God. And of old Grynaeus (that savourie Germane Divine) 'Tis recorded, that when some persons were discoursing by his Death∣bed, he lift up himself, saying, I shall dye with more comfort, if I may dye, learning something for the good of my soule. Now Sirs, who, or what are you? Are you wise enough, good enough? Are you affraid of being too like God? or of having too much of God in and with your soules? Are you loath to get too ready for, or too readily into Heaven? * 1.171 A∣las, alas, You may call your estate into que∣stion, if you say you have grace enough, or are good enough, or if you slacken your en∣deavours to get more grace upon a conceit you have enough: 'tis as natural for a li∣ving Saint to call for grace, as for a livelie Childe to cry for food; insatiable desire af∣ter grace, is a clear test of the truth of grace; Oh shame thy selfe then for thy neglect, and humble thy soule for thy non-profici∣encie.

3. Do you certainly know what treasure you may need? When you go a journey,

you take money enough, because you cannot tell but you may be put to extraordinarie ex∣pences: and truly, in your journey to hea∣ven, you may be put to unexpected charges: You little know what a day may bring forth: it may bring forth a burden for thy back; God may call you to sharp service in a way of dutie and difficultie: You are sure to go through a Purgatorie to glorie; the way to Heaven is strait and narrow, and you must croud hard to get in, and thrust through: through manifold temptations, and tribulations you must enter into Heaven; Its an irrevocable Decree of Heaven, that he that will live godly in Christ Jesus, must suffer persecution. We have had fair weather hitherto, but the grea∣ter storm is behind: we have not yet resisted to blood,* 1.172 but wee may be put to it: Be you sure, as long as the Devil is in Hell, and An∣tichrist on earth, there wil be persecutions raised against the Church in some part of it or other, yea, and his dying blows may prove the heaviest to the Reformed Churches: Woe to those that are unprovided for that sharp day; Oh, what piteous shirking wil there be to save the skin, and damn the soul? O Christians, get furnisht for this Encounter, wee little know whom it may reach, or how long the storm may last: You had need get strengthened with all might—unto all pati∣ence and long suffering with joyfulnesse,* 1.173 least if your patience be short, and sufferings long, you fail in the way, and fall short of your Crown; What a sad plight are those Sea∣men

in that made but a scant provision, and meet with a long Voyage:* 1.174 It was a good saying of Reverend Mr. Dod; That this is the difference betwixt a Christian thats provided for troubles, and one that is not; that the one are but blows on the Harnesse, but the other are blows on Flesh: Aelian saith, That in Lybia men slept with their Boots on because of the Scorpions, that they might not sting them: We had need also be well shod, or booted with the preparation of the Gospel of Peace,* 1.175 i. e. with a disposition and resolution to walk in the most thornie way, and stinging company of wicked men, that wee may follow the Lamb which way soever hee goeth: We had need to count the cost in the profession of Religion, we do not know what God may call us to do, or to endure. Great services require great strength, that we may neither be weary of, nor weary in the Lords work, we must lay in much, that we may lay out much for God, we know not what God wil call us to use: When Israel was to goe out of Aegypt, Moses would take the Cat∣tel, and not leave an hoof behind: For, saith he, we know not with what we must serve the Lord till we come thither, Exod. 10.26. Therefore must they also borrow Jewels to be throughly furnished;* 1.176 and the Aegyptians were more wil∣ling to lend them, saith a Learned Man, be∣cause themselves were decked with Jewels, that they might be more acceptable to their fine-deck∣ed Deities; so you do not know with what sort of graces, or truths you must serve the Lord: onely let us get furnished with all in∣stituted

qualifications, that we may be so a∣dorned and armed as the Lord may take plea∣sure in us, and that wee may get through-services and sufferings with glorie to God, credit to Religion, and comfort to our own soules: Those are unwise Christians, that lose their time, and are not furnished for the Tempests of a Sea-voyage; since no man knows what he must need.

4. Neglect herein is a dishonour to God, and disparagement to the Treasures of Grace; Why art thou being the Kings Son, lean from day to day, said Jonadab to Am∣mon, 2 Sam. 13 4. So say I, whence pro∣ceeds this leannesse? Is there not meat e∣nough at your Fathers Table? Store suffici∣ent in your Masters Treasurie? Do not you disparage the meanes of your supply? and bring an ill report on the good Land? God is not an hard Master, but distributes liberally an abundant dole of Grace: why then are your soules no better liking in Religion? the reason is not in God, but in your selves: You are not straitened in him, but in your own bowels,* 1.177 as Paul in another case. Now, as a recompence of his Love and Munificence, be ye also inlarged: Indeed, it doth (as it were) ease Gods heart to be communica∣ting,* 1.178 of his goodnesse; It did please him in∣finitely from Eternitie, to think of expending riches of grace upon Sinners in time: But he can be perfectly and perpetually hap∣pie without you, it doth chiefly concern you to fetch all from Him; that you also

may be happie in the enjoyment of Him: Are you affraid of being happie? who,* 1.179 out foolish man would forsake his own mercies? Shall God set up an office of Grace in Christ, and will indigent soules take no no∣tice of it? You cannot grieve him worse than to neglect his infinite condescention, and tender affection. If a mightie King should open his Treasure••, and bid men come, and bring their baggs, and take as much as they desired, do you think they would neglect this occasion of enriching themselves? Surely no, they would rather fetch bag after bag, (for scarce is any weary of taking money) and with the poor wo∣man in sacred story, borrow Vessels that may contain larger Treasures: The God of Hea∣ven hath made a glorious Proclamation of scattering precious Treasures; Do you que∣stion, whether he intends as he speaketh? God forbid; Or, do you fear being wel∣come? Why, you are most welcome when you come for the greatest share; Do you fear unworthiness will hinder you? I say, sense of unworthiness will help you to be capable of greater Receits: Do you fear these Trea∣sures of Heaven will be exhausted by the Myriads of soules that are supplyed there∣from? Know it Sirs, the Royal Exchequer is as rich this day, as it was when Christ was first promised, or the first man saved; these are riches of grace, an in-exhaustible Spring: distribution doth not impair its fulnesse, no more than the Suns shining

doth rob it of its innate and native light; Oh then, why are our soules so poor and pining? The Lord humble us that we have no more, when there is so much to be had in our All-sufficient Treasurie.

CHAP. X. Instructions, shewing how a gracelesse heart may obtain a Treasure of good.

A Third Use is of Direction, how a poor soul may be furnished with a rich and suitable heart-treasure. Now this is useful to sinners and Saints, 'tis the latter to whom I shall principally address my self. But because the treasure of true grace is absolutely neces∣sary, I shal lay down some few directions for the graceless soul, that it may have a right principle, without which it cannot bring forth one good thought, word, or work: this is the habit without which there can be no gracious acts, this is the root, without which there can be no fruit unto God, this is that stock to trade with, without which there can be no trading with God,* 1.180 or true heaping up of the foremen∣tioned treasure of sanctifying truths, spiritual graces, heart-melting experiences, or heart-chearing comforts: I know the School-men have large disputes about the generating, ac∣quiring, or infusing of habits, as whether there be any habits from nature? or caused by acts, or by one act? or whether habits be infused

by God? but we must distinguish betwixt in∣feriour habits, that are meerly natural, and spiritual, gracious habits that are supernatural, these are of an heavenly extract and original, yet we are to wait upon God in the use of his appointed meanes,* 1.181 so saith the Apostle, Phil. 2.12, 13.— Work out your own salvation with fear and trembling, for it is God which worketh in you, both to will and to do, of his own good pleasure: This text both confuteth the specu∣lative free-willer, and convinceth the practi∣cal loyterer, grace is to be had from God in his way, though 'tis not purchased by man's working. I purposely wave the School-mens voluminous disputes concerning grace, and shall propound these seven directions to poor graceless souls: and they are plain and practi∣cal duties.

1. With-draw thy self from the World: at some times learn to sequester your selves from the cares, affaires, comforts, cumbers, and company here below. Do not think you can hoard up in a croud, Satan loves to fish in troubled waters, but so doth not Christ: the noise of Cains hammers in building Cities, drowns the voice of conscience: A man shal best enjoy himself alone: Solitary recesses are of singular advantage, both for getting and increasing grace: Prov. 18.1. Through de∣sire a man having separated himself, seeketh, and intermedleth with all wisdome: in this you may and must be separatists: let me ad∣vise you (and O that I could prevail at least thus far) to treat and entertain your selves

by your selves: he is a wicked man, and re∣solves to continue so, that dare not entertain himself with discourses about spiritual sub∣jects and soul-affaires; it were more safe to know the worst, before you feel the worst: let your solitary thoughts be working about things of eternity, however accustome your selves to secret and serious pondering: I read that the father of a prodigal left it as his death-bed charge,* 1.182 unto his only Son to spend a quarter of an hour every day in retired thinking, but left him at liberty to think of what he would, the Son having this liberty to please himself in the subject, sets himself to the performance of his promise; his thoughts one day recal his past pleasures, another con∣trive his future delights, but at length his thoughts became inquisitive, what might be his Fathers end in proposing this task, he thought his Father was a wise and good man, therefore surely he intended and hoped that he would sometime or other think of Religi∣on; when this leavened his thoughts, they multiplyed abundantly, neither could he con∣tain them in so short a confinement, but was that night sleepless, and afterwards restless, til he became seriously religious.

By all meanes use sometimes to be alone, Salute thy self;* 1.183 see what thy soul doth wear, Dare to look in thy Chest; for 'tis thine own: And tumble up & down what thou find'st there: Who cannot rest till he good fellowes finde, He breaks up house turns out of doors his mind.

O sirs, you little know what good effects a serious consideration may produce. God pro∣pounds it, & men have practised it, as the great expedient to begin and promote repentance: Consider, what you came into the World for, whither you must go if you die this moment, what a state you were born in, what is the need and nature of Regeneration, what is the worth and price of your immortal souls: and through Gods blessing, these thoughts may leave some good impressions.

2. Be at a Point concerning your state be exact, and impartial, in searching your hearts to finde out your state, trifle not in this great work of self-examination, be not afraid to know the worst of thy self: make a curious and critical heart-anatomy, Try whether Jesus Christ be in you,* 1.184 do as the Gold∣smith, who brings his Gold to the Ballance? So do you weigh your selves in the ballance of the Sanctuarie; judge not of your state by the common opinion of others concern∣ing you, but by Scripture-Characters, and bring your vertues to the Touchstone: pierce them through, to try whether they be genuine Graces, or moral Endowments: See whe∣ther your Treasure be that Gold that's tryed in the fire, i.e. in the fiery Furnace of affliction and persecution. Oh, how many are deceived with imaginarie felicities, and emptie flou∣rishes? Take heed of being put off with gifts, instead of Grace; Conviction, instead of Conversion; outward Reformation, in∣stead of saving Sanctification; which is the

damning and undoing of thousands of souls: Why wil you not use as much diligence for your soules, as you'l do for your bodies, or estates? If your Bodie be in a dangerous disease, or your Estate at hazard in an intricate suit, you'l run and ride, and make friends, and pay any money to know, what shal become of them, and to secure them: and are not your soules more worth than a stinking Carcasse, or Dunghil-estate? Sirs, pose your selves with serious questions: Heart, how is it with thee? Art thou renew∣ed? What life of grace is in thee? Are thy graces of the right stamp? Whither art thou going? and get distinct and positive An∣swers to such questions as these: Let not thy treacherous heart dallie with thee; be not put off with general hopes and ground∣lesse conjectures: a man is easilie induced to believe what hee would have to be true, but rest not there; try further, make it out, how it comes to be so, detect, and answer e∣verie flaw in thy spiritual estate: if thou canst not do this thy self, make thy case known to some able Minister, or experien∣ced Christian; tell them how things are with thee, beg advice; ask them how it was with their soules, and thou shalt finde much help this way.* 1.185 Yet after all, suspect thine own heart: call in help from Heaven, desire the Lord to search thee, and be willing to be sift∣ed to the bran, searched to the bottom. David is so intent upon it, and so affraid of a mi∣stake, that he useth three emphatical words,

in that challenge he makes for his soules dis∣quisition,* 1.186 Psalm 26.2. Examine me, O Lord, and prove me, try my reins and my heart: The first word imports a viewing us as from a watch-tower; the second word imports a tem∣pting, or finding out a thing by questions, in∣quiry by signes, the last word imports such a tryal, as separates the dross from the gold, The dregs from the wine; so the Christian would be tryed, purged, that grace may ap∣pear true, sincere, solid: and indeed, it's as much as your souls are worth: Therefore take the most effectual course to clear your state to your selves, and be not put off with any answer, but what will be accepted by God at the great day.

3. Mourn over thy empty heart: if you finde things not right in your own hearts la∣ment your state, cry out with a loud and bit∣ter cry, as Esau did when the blessing was gone; lament and say woe and alas that ever I was born! that I have lived thus long with∣out God in the World, at first entrance into it a Bankrupt, and ever since a spiritual beg∣gar. Oh what will become of me, if I die in this estate? there's but a step betwixt me and death, and the next breath I breathe may be in everlasting burnings. It is a wonder I am not hurl'd into Hell before this, what shall I do to be saved? Is there any hope of such a wretch as I am? Oh that I could bathe my self in briny-teares of evangelical repentance! Oh how shall I believe in Jesus Christ, that I may receive remission of sins! truth it is,

sirs, you'l never be filled til you be sensible of soul-emptiness; spiritual poverty is the Pro∣logue and preparative to true soul-plenty: Gospel-sorrow widens the soul, and so capa∣citates it for grace:* 1.187 the Oile of grace is pou∣red only into a contrite heart: the Kingdome of God belongs to the poor in spirit, and we know, the best benefits of this Kingdome are internal, as righteousness, peace, and joy in the Holy Ghost: and these as a rich treasure reple∣nish the penitent soul: for it is the sorrowful soul whom God doth replenish. Jer. 3••.25. Therefore, you are to endeavour to discover the nature of sin, and danger therein, the wrath of God hanging over your heads for it: if you were pricked in your hearts, with a pinching pain, you would be restless til you had obtained an interest in Jesus Christ, if your souls were weary and heavy laden, you would not be content til you had laid the stress of all upon an infinite Saviour: if the Lord would help graceless sinners these two steps, to see that they are yet graceless, and discern their misery in being so, that were an hopeful gradation towards conversion: did you see your state, you could not but bewaile it, and make out for a change: and did you see the precious nature of the soul, and that grace that is to fill it, you would not be ano∣ther day without it.

4. Empty thy heart of all corruption; oh cleanse that filthy sink of all sin, purge your selves from all filthiness both of flesh and spi∣rit: shake hands with that sin that forbids

the banes of marriage betwixt Jesus Christ, and thy soul: lay aside every weight, and the sin which doth so easily beset you,* 1.188 and then lift up your eies and heart to Jesus Christ: Cleanse your hands yee sinners, purifie your hearts yee double-minded:* 1.189 empty this dirty house of thy heart, that the King of Glory may enter in; throw out the Devils house-hold stuff, and make room for a new Inhabitant: the Vessel must be emptied, or it can never be fil∣led with saving good:* 1.190 for that which is with∣in, hinders any thing else entring: and alas the heart is ful of vain conceits, and worldly thoughts, and filthy lusts, which keep off good motions, keep out good dispositions. Now if a Man purge himself from these, he shall be a Vessel unto honour, sanctified, and meet for the Masters use, and prepared unto every good work. 2 Tim. 2.21. Let me entreat you for the Lords sake, and for your own souls sake, to search and sweep every dusty corner of your filthy hearts. Let not this train of gra∣ces and treasure of truths be alwaies waiting your leisure, whiles you are wallowing in the puddle of sin, and swallowing down the Devils sweet, but dangerous, Pils of soul-mur∣dering temptations; Oh be willing to make this blessed exchange, to part with thy base lusts for a precious Christ, to forgoe soul-damning corruptions for soul-perfuming dis∣positions: if you cannot put off the whole bodie of sin, yet you are to cut off the mem∣bers thereof, you ought indeed to stub up sin by the roots, but you may lop off its branch∣es:

you may abate sin in part, by contrarie actings, knowledge doth remove ignorance, as light doth darkness, grief abates pleasure, and fear boldness in sinning, patience daunts passion, and fasting tames unrulie lusts, these you may do, and these may be good prepa∣ratives to this treasure:* 1.191 For as one saith, when the strength of a Feaver is abated by physical meanes, a Man is disposed towards health; and plowed ground is (at least) materiallie prepared for seed; though God is not bound then to sow the seeds of saving grace, yet thou hast encouragement, that thy labour shal not be in vain; use these meanes, and trie the issue, endeavour to cast off these works of darkness,* 1.192 and to put on the armour of light, yea labour to put off the old Man, and to put on the new, at least do what you can to wash your hearts from filthiness, that your vain thoughts may not lodge within you, Jer. 4.14. That you may have a saving treasure of holy me∣ditations.

5. Be gleaning in Gods Field, be filling your sacks in the divine granary of Ordinan∣ces;* 1.193 The way for Ruth to be well laden was to glean in Boaz's Field, among the Sheaves near the Reapers: the Patriarchs must have recourse to Josephs Store-houses for provision; and where may we expect supply, but in Gospel-Ordi∣nances? those [canales gratiae] Channe's of grace; the Posts of wisdome, the Garden where such precious Spices grow, the Orchard where the soul may be loaden with the fruits of righteousness, Ordinances are the Lords

Camp, where this Heavenly Manna falls; they are the green pastures,* 1.194 where we may fill and feasts our soules, the Galleries where the King of Heaven takes his walks, and here the Christlesse soul may meet with him: this is like Solomons House of the forrest of Lebanon, builded for an Armorie, where the naked soul may be furnished with Shields and Spears; offensive and defensive weapons to fortifie the soul against the fiercest on-sets of the great Abaddon: If your soules be sick of love,* 1.195 here you may finde Flaggons of precious liquor to re∣vive your fainting spirits, dispensed by the Lords Stewards:* 1.196 If you sit under this Ap∣ple-tree, you shall be under its shadow with great delight, and the fruit thereof will be sweet to your taste:* 1.197 O then seek Christ in the broad-wayes of publick Ordinances, and goe your waies forth by these foot∣steps of the flock. Search this Pearl in the field of Gospel-dispensations, and your soules shal be trulie enriched thereby: 'tis by these Ordinances, through which, as by golden Pipes,* 1.198 that precious oyl is conveyed to us from that fruitful Olive, Jesus Christ. O do not leave off Ordinances, as some conceited Professors that boast they are above them: for if you set the Cistern above the Cock, it wil never be full; and therefore you must have a reverent esteem of the Lords appointments: prepare your selves, and frequent soul-fil∣ling Ordinances: live still within the sound of Aarons Bells, and beg of God that Aarons Rod may bring forth the buds of grace in your

immortal soules:* 1.199 The Rod of Aaron (as one wel observes) may signifie the Ministrie [Effe∣ctivè] as to the effects it produceth, by the blessing of God bringing forth buds, blossomes, and ripe Nuts all at once, i. e. saith he, precious buds of grace, blossomes of heavenly joy, and holy fruits of righteousnesse, and new Obedience: Onely let me intreat you to wait upon an heart-searching Ministrie, that the secrets of your heart may be manifest, and conscience may be pricked; Be not affraid of a Boanerges, but gladlie welcome the sharp rebukes of your Soules-friends, it may be fittest for your sleepie or seared Consciences. 'Tis said of the Almond-tree (of which Aarons Rod was) that the Rind thereof is bitter,* 1.200 but the Kernel is very delicious, and the oyle prest out of it very Phy∣sical, and of much vertue; just such are the chastising words of a round-dealing Mini∣strie, bitter at present, but profitable after∣wards: and observe it, they are ordinarilie the soundest Christians that are trained under the most plain and piercing preaching; there∣fore I entreat you, lay your selves directlie under the Hammer of the Word, to be fra∣med by the Lord according to his will:

6. Studie and improve Free grace; O let your thoughts dwel much upon Gods infinite condescention and unlimited invitation of poor sinners: See what you suck out of Isa. 55.1. and John 7.37. and Rev. 22.17. Who∣soever will, let him take the water of life freely; there's no bar to your admission, but what your selves make: Christ Jesus includes you

in Gospel-tenders, Oh do not exclude your selves: the Great Shepheard calleth his sheep by name, John 10.3. How is that, but by speaking expreslie to their Case? as if he should strike the troubled heart upon the shoulder, and say, here's comfort for thee; what if thy name be not there, yet the propo∣sition is universal, he that believeth, shall be sa∣ved: thousands of poor sinners have ventu∣red their soules upon such a word, and never any miscarried that cast themselves into the armes of Christ: you have no reason to sus∣pect acceptance, if you come to him, you have all the grounds of incouragement ima∣ginable. A Physitian offereth cure to all that will come, it were madnesse to stand off, and say, I know not whether he intendeth it for me or no: if men were readie to perish in deep waters, and a Boat should be offered to carrie them to land, that would come into it, it were an absurd thing to dispute, whether it be for us? If a pardon come from the King for a companie of condemned prisoners, and they shall all have benefit by it, if they will but accept of it, what mad man would refuse it and question, whether the Prince intend him particularlie. Since his name is inclu∣ded in the general grant; Surelie men would not so fondlie cast away themselves in tempo∣rals: and who would be such a fool in the e∣verlasting concernments of his precious soul? The way here is not to Dispute, but Believe: Is not Jesus Christ out souls Physitian? and are not we sick? Is not the Gospel-design of

Grace, a plank after ship-wrack? and are not we drowning? Are not we condemned Ma∣lefactors at the Bar of Gods Justice? and doth not God graciouslie tender to us the Redem∣ption so dearlie purchased by our precious Saviour? and why then should wee forsake our own mercies? why will you be cruel to your own soules? If it were in temporals, you would put out the hand and be very rea∣die for receiving.* 1.201 If you sit at a Feast, and there stand a dish upon the Table that you af∣fect, though all the companie be free to make use of it, yet you say, here's a dish for me, and you think it good manners to feed heartilie upon it, without scruples and disputes of be∣ing welcome, since you were freelie invited by your noble Friend; Our Lord Jesus hath made a Feast of fat things, and hath bidden his Guests: he invites you to eat and drink a∣bundantlie: Oh do not you make Apolo∣gies for your absence from this Gospel feast; when he invites, do not you question whether he means as he speaks, but fall to, and make a long arme, and take your share of this Pro∣vision; I can assure you, he hath not an evil eye, he doth not grudge you this heavenly Manna; Nay, rather than your soules shall famish, he freely gives you his flesh and blood to nourish your poor immortal soules: Oh you that have torn his flesh with the teeth of cruel persecution, of himself and his mem∣bers! You that have trampled upon his blood with the feet of an odious and abomi∣nable conversation! You he calls to eat his

flesh and drink his blood by faith in him, and improvement of him, that your soules may live; You that have despised riches of grace, Treasures of grace are opened for you: You that have fought against Jesus Christ all your daies with all your might, he invites you to be his Souldiers, and he will lovinglie enter∣tain you, as if you had never been in rebelli∣on against the King of Kings: will not this melt and move you to yield your selves un∣to your dear and loving Lord? I beseech you, take these things into your serious thoughts, and accept of Jesus Christ: onelie presume not by dreaming of application of Christ without separation from sin: take a whole Christ to sanctifie thy heart as well as justifie thy person, to purifie conscience as well as pacifie wrath: Take Christ aright, mistake him not, least you be wofullie mistaken to your eternal undoing: You need a whole Christ, and a broken heart will not be con∣tent with a divided Saviour; 'tis the whorish heart that will divide, a sincere soul must have all, he needs grace as well as peace: indeed there's nothing of Christ uselesse, every part of this Lamb of God is of absolute necessitie to the indigent soul: and true faith takes him in all his mediatorie Latitude: 'tis as dange∣rous to divide Christ believed on, as the heart believing: therefore stir up your selves to a due consideration of free Grace, and ap∣plication of it in the right Gospel-way of Believing.

7. Be humble Petitioners at the Throne of Grace; Beg hard at the Gates of Mercy for a large dole of Heavenlie Riches: Ask, if that will not do, Seek; if seeking avail not, Knock, and you shall be sure to prevail: the choicest riches of Heaven may be had for asking, and if they be not worth that, they are worth no∣thing; God loves importunate Beggars: there's libertie of petitioning in the Court of Heaven; 'tis no bad manners there to heap suit upon suit: the oftner you come, the wel∣comer you are:* 1.202 He will give the Holy Spirit to them that aske it, and that's a good thing in Gods account, and should be in ours; for it enricheth the Soul with an abundant Trea∣sure. O beg the Spirit of God, open your mouths wide and he will fill them: We should think our selves made for ever, if we might but have what we can ask: But the truth is, we cannot ask so much as God is able and wil∣ling to give us, Ephes. 3.19, 20. Therefore Sirs, stir up your hearts to desire Grace, open these windows of your Soules: lift up your selves to God upon these wings of Desires, and fetch a Treasure from Heaven into your hearts:* 1.203 Strong desires are real Praiers, and shall prevail, for they not onlie capacitate the soul for grace, but lay it directlie under the Promise, Matth. 5.6. Desire is the Souls pul∣lies, that wind it up to Heaven, and 'tis the Souls stomach, that receives Heaven into the Christian: therefore pray hard; Do not you see and hear the pathetical cries of poor Beg∣gars, backed with Rhetorical arguments of

soares, and nakedness, at your doors, and in the Road? Goe you and do likewise, fill the eares of God with mightie cries, take no de∣nial, give God no rest, till you have your share in spiritual Blessings: tell God you will not be put off with the transient good things of this wicked world: tell him he hath better things than these to bestow upon Children: Crowns & golden Mines are but crumbs cast to Dogs; tell him thou comest to him for a Childes portion: and if he will but give thee a treasure of grace in thy heart, and reserve a treasure of glorie for thee in Heaven, thou wilt refer matters of the world to him, and he shall do for those things as he sees good; whether he give thee lesse or more of the Mammon of unrighteousnesse, any thing or no∣thing: tell the Lord he hath betrusted these talents of grace with unworthie Creatures and great Sinners, and if thou be worse than any that ever yet partak't thereof, yet tell him, he doth not sell these precious Com∣modities to men deserving, but give them to craving sinners, and thou art one, that needs as much as any: tell him thou never yet heardest that he refused to give them to any that sought them for Christs sake, with a broken heart above wordlie treasures: tell him, that himself hath promised, his Son hath purchased, his Spirit will freely convey these Gospel-riches into thy heart, and if he will but speak the word, the thing shall be quickly done. Tell the Lord, yet once again, what a Monument he will thereby raise to his own

glorie, if he will fill thy soul with this Trea∣sure, he will thereby make known the riches of his glorie on a poor Vessel of Mercy:* 1.204 And whereas now thou art an useless Vessel, wher∣in the Lord can have no pleasure, by whom he can have no profit or honour; Yet if he wil be pleased to own and crown thy soul with sa∣ving grace, he may then take delight in thee, and rest in his love towards thee: and when he hath blessed thee with spiritual blessings in Heavenly things—Then thou wilt be to the praise of the glorie of his grace. Eph. 1.3.6. Thus come, thus pour out your hearts like water before the Lord, lie day and night at the Throne of Grace, it's worth all this pains in seeking; wil not you do as much as Esau for this blessing? he took pains to hunt for Venison,* 1.205 that Isaac's soul might bless him, and missing of it, he lift up his voice, and cried with a great and exceeding bitter crie, re∣doubling his request with an affectionate Ec∣cho. Bless me, even me also, O my Father: the words are very remarkable, and have as notable an Emphasis, as almost is to be found in Scripture, and will you be worse than pro∣phane Esau? O sirs, if you knew your souls want, and the worth of divine things, your prayers would have an other accent, and be put up with more fervencie than usuallie they are: and you might have hopes to speed: so saith the wise Man, if thou criest after know∣ledge, and liftest up thy voice for understand∣ing. If thou seekest her as silver, and search∣est for her as for hidden treasures, then shalt

thou understand the fear of the Lord, & finde the knowledge of God: Prov. 2.3, 4, 5.

Before I break off this subject, let me press a little upon you the wholsome councel of our dear Saviour, Revel. 3.18. I councel thee to buy of me, Gold tried in the Fire, that thou maist be rich, &c. Consider 1. What is your estate naturallie, and without Christ, you may ima∣gine great things, but God knows there is no such matter,* 1.206 as he saith to this self-concei∣ted Church of Laodicea, Vers. 17 Thou saist I am rich—and know'st not that thou art wretched, miserable, poor, blinde, naked: he heapes up many words to aggravate their beggarlie state: the graceless soul is 1. wretched, i.e. pressed with sickness, miserie and calamitie, over-whelmed with reproach, over-thrown in conflicts, can∣not stir hand or foot for God, being alwaies over-born by his Master, Satan: 2.* 1.207 He is miser∣able, i.e. though he stand in absolute need of divine help and mercie, yet he is unworthie and destitute of it; God wil have no mercie on this woful object,* 1.208 so that the forlorne soul may be called Lo-ruhamah. 3. The sinner is poor, i.e. in extream necessitie, hath not a bit or morsel of brown Bread, but begs from door to door, these poor souls are readie to famish and pine, and shall have no relief. 4. Blinde, this is a sad aggravation, when a Man must wander for bread to relieve his soul, yet knows not whither to go,* 1.209 nay knows not that he needs to go, is miserable, and knows it not; Yea further he is, 5. Naked, exposed to the injuries of weather, and lashes

of Men; thus is the poor soul destitute of the wedding Garment. Christs righteousness ha∣ving only a naked skin to fortifie against the wrath of God, the curse of the Law, and tor∣mentings of conscience, and what can this availe the wretched miscreant? Let a man be the richest Potentate under Heaven, yet if he be graceless, he is thus wretchedlie poor; no tongue can express the miserie of an unrege∣nerate Person; There are seven words in He∣brew that signifie poor, and they are all appli∣cable to a poor Creature without Christ and grace.* 1.210 1. He is straitened in the abundance of outward sufficiencie, with a griping con∣science; and greedie grasping after shadows. 2.* 1.211 His goods are diminished, and he is grown a bank-rupt in Adam, vain inventions have wasted a fair estate, and dailie weaken the reliques of natural light.* 1.212 3. He is oppressed with intollerable labour, grinding in the De∣vils Mil, toiling in worse than Egyptian thral∣dome, without any relief for his famishing soul.* 1.213 4. He is of a dejected minde, like the Serpent, going with his bellie to the dust, a degenerate Plant, the worst part of the Crea∣tion, the basest of Creatures, the taile, and not the head.* 1.214 5. Besides all this he is afflict∣ed spirituallie with suits, hatred, exile, impri∣sonment, God himself commenceth suit a∣gainst him, hates him, banisheth him from his presence, delivers him over into Satans hands, by whom he is led Captive, at his pleasure. 6.* 1.215 He is alwaies needie, desires all things, but hath nothing, cannot be content, snatching

on the right and left hand, yet is never satis∣fied, boundless in motion towards a wrong object, that increaseth his thirst. 7.* 1.216 He is emptie both of vertues, which are the riches of the minde, for though he may have some moral accomplishments, yet they are but [Splendida peccata] more splendid and shi∣ning sins, without grace; and also he is desti∣tute of the World, for having a curse and not Gods blessing therewith, it doth him no good; nay it is his bane, being both a snare, and a poison, and aggravating sin, and increasing his torment, having a sadder account to make another day: this and much worse is the con∣dition of a graceless heart, out of which it is councelled! Oh who would tarrie one hour in such a wretched state, the Lord be merciful to you, and pluck you out of the Sodom of unre∣generacie, lest you perish eternallie.

2. Consider the state into which you are councelled, for this end observe, 1.* 1.217 Who is your Councellour, Jesus Christ, who indeed is the onlie Councellour, the wisdome of the Father, who best understands the Law of hea∣ven, and what wil stand you in stead, in the Court of God; he that might command you into Hel, doth councel you for Heaven; he that died for you, opens his heart to you; he that wil speak to the Father for you, intreats you to make use of him as your onlie Advo∣cate. 2. Consider what and who you are and have been, that are thus councelled, ene∣mies to his grace, in whom he might glorifie his justice, and cast you head-long into the

Pit, and there's an end of you, persons that have been a provocation all your daies, that have resisted, quenched, grieved, vexed his ho∣lie spirit, trampled Christ under foot, served Satan and your selves; behold he pours out his words unto you,* 1.218 yea he offers to pour his spirit into you: it is the voice of an infinite God, to a mortal sinful Man, Ʋnto you, O men, I call, and my voice is to the Sons of Men. Prov. 8.4. And 3. Consider, what he councels to, 'tis to a rich and precious purchase: O yee great purchasers, here's a bargain for you, not of a piece of Land, but the Kingdome, not an Earthlie but an Heavenlie Kingdome, not a fair House to live in here, but eternal mansi∣ons in the Heavens: come, strike up the bar∣gain,* 1.219 bid freely, but what must you give? mo∣ney, or moneys worth? no, worldly treasures are dross here, money beares no mastery, the price is fallen to just nothing, shal I say no∣thing? you are to give away your sins, and give God your selves, yet that's no price, be∣cause it beares no proportion to such receits: grace and glory are Gods gift, yet God puts this honour upon such as honour him by be∣lieving, as though they buy what they enjoy: Let every soul make this cheap purchase: But if it be so cheap, is it not of little worth? wil it not prove accordingly? what is the pur∣chase, and what is it good for? That brings in the four things, viz. the things purchased are absolutely necessary & beneficial. 1. Gold. 2. Rayment. 3. Eve salve. 4. Every one ac∣complisheth a notable end, to make rich, cloath

and recover sight: we cannot be without any of these: I cannot enlarge, take a touch: 1. This gold tryed in the fire is Scripture-truths,* 1.220 and w•• 〈◊〉〈◊〉 by all means buy truth,* 1.221 by no means 〈◊〉〈◊〉 it, and the words of God are as sil∣ver tryed in a furnace of Earth,* 1.222 purified seven times, therefore David loved the Word above fine gold; I told you we must make a treasure of this refined Gold of Scripture-truths,* 1.223 but I rather understand this of the tryed gold of pre∣cious graces, especially faith, which being tri∣ed in the Furnace of affliction is much more precious than gold that perisheth:* 1.224 this in∣deed makes the soul truly rich, as money an∣swers all things, so this wil bring us through all conditions, and this is to be had of Christ, therefore buy or beg it of him, and believe in him for obtaining more of the Riches of grace. 2. White raiment is the Robes of Christs Righteousnesse, the garments of our elder Brother, fine Linnen clean and white, for whitenesse is a token of purity, and 'tis an al∣lusion to the Romane Candidates, that seeking Dignity or Magistracy, come forth conspi∣cuously into the Assembly, thereby signify∣ing that integrity which bec••me those honou∣rable Offices: So the Saints must have the upper garments of imputed Righteousnesse, and closer rayment of inherent Holinesse, of both which 'tis said, Rev. 16.15—Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame, i. e. the filth and guilt of sin: 3. Eye-salve, an Ointment that purgeth away the

dregs and dimness of the Eyes, this grace ba∣nisheth the dark mists from the soul, and makes it see clearly the state of our hearts, the evil of sin, and excellencie of the things of God: a right understanding of divine My∣steries is a mercy worth praying for and pri∣zing: This is the only learning, book-lear∣ning and brain-knowledge are not worth na∣ming in comparison of this,* 1.225 for this anniont∣ing will teach you of all things:

Well, Sirs, I am loath to leave this Sub∣ject til I have prevailed with you, to make it your main businesse to look after this di∣vine Treasure. O that Jesus Christ were for∣med in your hearts, and the life of grace were begun in your soules, if that be wrought you'l be fit for all conditions, without it, you'l be fit for nothing, and nothing can suit you, you wil make no shift in a hard time, and you know not how to improve happy times, a day of affliction will swallow you up, temptation wil overthrow you, mercies wil encrease your guilt, judgments drive you to despair; you cannot buckle to the easiest Duties, nor apply the sweetest Promises, and how wil you come off in the great day of Ac∣counts? whether wil you go for help, and where will you leave your glorie?

CHAP. XI. General Directions, to help Christians how to get a Treasure of holy Thoughts.

MY principal design is to lay down a Di∣rectorie for the people of God, and because this is a business of great moment, consequence, and concernment, to have, keep, use, improve, and encrease an Heart-treasure. I shall be the larger upon it, and rank what I have to say under these four Topicks or Heads, Viz.

• ...1. How shall a soul be furnished with a Treasure of good thoughts.
• ...2. How shall a Christian lay up Truths, Graces, Comforts, and Experiences?
• ...3. How may a Christian preserve and increase this Treasure?
• ...4. How must a treasured Soul draw out, and make use of his Treasure.

To begin with the first, which is this: What course shall a Christian take to hoard up a treasure of holy thoughts? This is the good treasure chiefly intended in the Text, and I shal be the larger upon this Head. To this end I shal propound these ten Directions:

1. Work upon your hearts the reality & ra∣rity of the things of God: get throughly con∣vinced that there are such things to be had, & that they are worth laying up; You must look

upon Divine things as infallibly certain, and in∣comparably excellent: those were accounted sensual and bruitish Philosophers, that (fol∣lowing Epicurus) placed mans chief happi∣ness in matters of sense, as profit, pleasure, honour—But those were the most sublime, and (in asort) Divine, that placed the (sum∣mum bonum, or) chief good, in what is above, or opposite to sense, as in the good things of the minde, and moral vertue; Can Heathens by the light of nature and reason see a reality & excellency in things invisible to sense, & shal not Christians much more? it is a shame for a Saint, inlightned by the Spirit, to be so blear-eyed,* 1.226 as not to see afar off, or view spiritual objects:* 1.227 'tis the duty and property of a Chri∣stian to over-look things that are seen, and in∣tently to behold things not seen, 2 Cor. 4.18. O Sirs, could you as really see with a spiritu∣al eye spiritual goods, as you can with your natural eyes behold corporal objects, what an advantage would it be to you? Could you make Gospel-mysteries, and mercies as sen∣sual to your selves, as a rich mans Bags and Lands are to him, what an exceeding help would it be? This made Moses forsake the visible glory of Aegypt, and endure intolle∣rable things in the Wildernesse, for he saw him that was invisible, Heb. 11.27. Thus Christians are to realize Divine Things, and account highly of them, for no man will treasure up that which he accounts not as most excellent, the making light of Gospel-grace, is the great reason why so many go

without it, so 'tis said in Matth. 22.5. the bidden guests made light of it,* 1.228 or as the word signi∣fies, they would not take it into their care and thoughts, they lookt upon it as not worth looking after: I am perswaded unbelief, or want of a through, setled and effectual per∣swasion of the truth of the Gospel, and rea∣lity of what good is contained in the pro∣mises, is the root of that gross Atheisme, and wilful neglect in the World; you are to give your ful assent to the things of God, to venture your souls upon Scripture-principles, Gods ipse dixit must be in stead of all the demon∣strations in the World, you must center and anchor your selves upon that impregnable Rock (Scriptum est) It is written, and though you cannot finde a reason of the things be∣lieved, yet this is to be accounted a sufficient reason of your belief, viz. God hath spoken them, and you may safelie trust your souls upon his word, for he cannot lie, he is wiser than to be deceived, and he is more righteous than to deceive: you may safelie lay the stress of your souls upon his word: O that I could perswade you to this, do not put off these things with a slight no••••on and conjectural opinion,* 1.229 but advance to the riches of the full assurance of understanding, that's an high word, but you cannot be too sure about these things, your strongest confidence may be bat∣tered, your perswasion may stagger, and therefore get as well rooted as you can, for according to the degrees of your affiance, wil your graces and duties ebb and flow, rise

or fall: And you must not only believe the truth of them,* 1.230 but urge them upon your own hearts, as Paul saith, so say you, What shall I say to these things? are they true, or are they not? are they worth thinking of, or are they not? have I an interest in them, or have I not? O my soul let me press thee to the serious view of heavenly objects, they are choice things, and deserve our study, rare wherein few have interest, yet absolutelie ne∣cessarie wherin all must have a share, or they are undone for ever: That's the first direction.

2. Reserve thy heart for, and resign up thy heart whollie to God: he calls for it, My Son give me thy heart, Prov. 23.26. Let not thy dearest comforts, relations or companions have a share in thy soul, this is the chief tri∣bute that's due to God, rob not God of any part of it, clip not the King of Heavens coin, but you may and must let out your hearts solelie and whollie to God, and things above, as the lines go to the center;* 1.231 David had set his affections to the house of his God, and therefore his thoughts were vehemently car∣ried out after those things, that made him of∣fer so much, and offer so willingly: the same man of God praies,* 1.232 Psal. 86.11. Ʋnite my heart to fear thy Name, the word imports a making his heart one, he would not have an heart, and an heart; a divided heart is no God-fearing heart: He that would patch up a contentment both of God, and the Crea∣ture, shall go without a solid treasure, for the Creature cannot, and God will not fill such

an heartless heart: Besides, love, saith one, is for one object, like a Piramid, it ends in a point, affection is weakened by dispersion, as a River by being turned into many Chan∣nels: You cannot serve two Masters, he that would have a treasure of any thing intends that onlie, he contracts his affaires into a narrow compass, and makes that his [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] his onlie work: So must you knit your thoughts together, and fix them upon this onlie object: 'tis a dangerous thing to divide the affections betwixt God and the World, like Iudah that sware by the Lord,* 1.233 and by Malcham, or their King: But God doth make account, that, that soul is not at all for him, that is not altogether for him, and not for another: those Nations feared not the Lord that joined their serving Idols, with fearing the true God, 2 Kings 17.33, 34. There can no more be two chief delights in one heart, than two Suns in one Firmament; those spirits are winding and crooked, that are like that haven we read of Act. 27.12.* 1.234 Ly∣ing directlie towards two opposite points of Heaven: Cyrus took Babylon, by dividing the River, the Devil soon surprizeth us, if he can but divide out hearts: if our hearts be divi∣ded, we shall be found faultie: O lets take heed of being voluntarie Cripples, to halt between two opinions, let us not dismember our selves by being half, and hollow-hearted: God is infinite, Christ is compleat,* 1.235 spiritual things are most excellent, and these deserve the whole heart: therefore resign up your

selves unto God resolvedlie, unreservedlie and universallie:* 1.236 fear not, as he findeth his life, that loseth it for God: so he onlie recei∣veth his heart as good, and worth having that giveth it to God: for he takes it to make it better, as even an Heathen could say to his Schollar, that had nothing to give him but himself: give God your hearts, and he wil furnish them with a treasure, commit your souls into his hands, and he wil both com∣mit a treasure to you, and wil also keep that which you commit to him,* 1.237 til the great day of his illustrious appearing: he wil preserve both the case and the jewel, soul and bodie, the least attome of dust shal not be lost; how much more wil he graciouslie preserve that good work of grace, and fruits of the spirit, that he hath committed to you: therefore I beseech you take my councel in this, keep no corner of your heart for a stran∣ger,* 1.238 but yield your selves to the Lord, de∣liver the keyes of your hearts into his hands, let the King of Glorie enter in, and his glo∣rious train wil fil the Temple of your souls: he is a treasure where ever he comes; Chri∣stians are called Gods house, his Temple, its therefore gross sacriledge to rob him of his house, or to keep him out of doors; the soul of a believer, saith an ancient, is the true Temple of Christ, adorn and cloath that, of∣fer gifts to that, receive Christ into it: herin con∣sists the summe and marrow of our religion, viz. an heart totally dedicated unto God, and that's the second help to get a treasure in the heart.

3. Live by Faith upon Jesus Christ: the lively acting of Faith upon the Mediatour of the Covenant wil fill your soules with saving and savoury Incomes: God hath appointed Christ to be the Store-house of his Church; now Faith is the hand to fetch supplies from Christ to the heart, by Faith is the soul in∣grafted into this true Olive,* 1.239 and sucks fatnesse from it; Christ dwels in the heart by Faith, and stil more of Christ is fetched in by Faith: all the means of a Christians life is by the ex∣ercise of Faith: therefore is the righteous said to live by his faith, because it lives, and feeds the soul upon Christ: Faith empties the heart, and so makes room for Jesus Christ, and then layes hold of him, and compels him to turn into the heart. And our dear Saviour is wil∣lingly conquered with the strength of Faith; Faith is the key that opens the Chest where treasures lie, and the hand that brings them into the heart: Faith opens the heart to re∣ceive riches of grace,* 1.240 and that man hath a shut heart that hath not the Key of Faith: O get a great measure of Faith, for the more faith you have the richer you are, for Faith it self is a precious Treasure: and it doth all for enriching the soul; Truths cannot be a treasure in our minds to profit our hearts,* 1.241 ex∣cept mixed with this precious ingredient, ••aith; all graces of the Spirit attend this Queen and Captain grace of Faith; Experiences cannot be gathered or improved without Faith: and that comfort is but a fancy that's not ushered in by the assurance of Faith: Faith is the great

Bucket to draw water out of the wells of Sal∣vation,* 1.242 and the more faith you bring, the more fulness you receive. Well then, would you have your hearts stored with a treasure, strive to encrease your faith, and let the Lord Jesus be the direct object of your faith; 'Tis he a∣lone that hath the key of David, that doth both open heaven to us, and an heavenly treasure for us: Since the fall wee have no converse with God, or communication from him, but through a Mediatour; It is a terrible thing, saith Luther, even to think of God out of Christ; You must honour the Son as you honour the Fa∣ther, and as you believe in God, so must you also act faith upon Christ God-man; that as our nature in Christs Person is filled with all that poor souls can want, so from that fulness we may receive all things needful for our be∣ing and well-being in grace. O stir up and awake your faith, come poor soul, reach hi∣ther thy hand of faith,* 1.243 and thrust it into thy Sa∣viours pierced side, and there thou maist feel, and thence fetch abundant fruits of love: be not faithless but believing: do not dam up the channels of grace by unbelief, do not forsake thy own mercies, by being shy and fearfull to venture at it, thou canst lose nothing, thou maist get much by one single act of faith. O Sirs, one pure act of a lively faith will bring you in more treasure, then many hours tug∣ging and strugling in duties, and performan∣ces: Nothing in the world doth [ponere obi∣cem] shoot a bar, and bolt the door betwixt Christ and the heart, but unbelief: if thou

canst believe all things are possible, but un∣belief hinders the working of Myracles and operations of grace. Away with all distrust,* 1.244 set afoot the precious grace of Faith, break through the quarrellings of thy unbelieving heart, lye low under the sad sense of thine in∣sufficiency, and sweet apprehension of Christs Al-sufficiency: humbly stretch forth the trem∣bling hand of thy weak faith, though thou hast many mis-givings of spirit, yet say with teares, Lord, I believe, help thou mine unbelief: I am no more able of my self to put forth one saving act of justifying faith, then I am to ful∣fil all righteousness, and keep the whole Law: but the grace of the Gospel hath under∣taken to do that which it requireth to bee done: Lord, I roul my self upon thee, I come to thee by faith, do not cast me off, do not cast me out as a broken Vessel wherein there is no pleasure, but fill this empty Vessel of my broken heart with abundant incomes, which will redound unto thy glory, and my soules abundant comfort: this do and pro∣sper, thus believe and be thou filled, poor wanting soul, for whatsoever you ask believing, you shall receive, Matth. 21.22.

4. Warm in your hearts the grace of love, that noble grace is of an expatiating and ex∣tensive nature; Heaven is the fittest room for its motion, and eternity for its duration; he that loves much will not be content with a lit∣tle, and God will not put him off with a scant∣ling: the more the soul is filled with love,* 1.245 the more it is filled with God, for God is love; and

can a man have a better Treasure than God himself? Now if you love God, he will come in unto you, and make his abode with you, John 14.23. and can you wish a better treasure? Love makes room in the heart for more grace, he that loveth much, because much is forgi∣ven him, shal have more given in: indeed that expression in 2 Cor. 5.14. seems to denote the contracting nature of Love, the love of God constraineth us [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] straiteneth,* 1.246 keeps us in, but that is from other things, that the soul may have freer scope for God; this Love di∣verts the affections from running in any other channel, but towards Iesus Christ; it capti∣vates the soul for Christ, and forceth it to do, and endure any thing for him whom the soul loveth. The grace of Love widens the arms to embrace Iesus Christ, inlargeth the heart to entertain him, and spiriteth the hands to act for him: Christ Iesus rides in a glorious tri∣umphant Chariot, whether it mean his perso∣nal,* 1.247 or mystical Body, his flesh and humane nature, or his Church, which he fils with his Presence, I dispute not; but sure I am, the midst thereof is paved with Love, Cant. 3.10. Certainly, a soul beset with the sparkling gems of love is the fittest receptacle for Iesus Christ: He that is Love it self doth most freely com∣mit the largest treasure to a loving Disciple, as he bequeathed his dear Mother to John,* 1.248 when we was breathing out his last upon the bitter Cross,* 1.249 and after his death entrusted him with the Revelation, yea, him only with a description of the state of the Church to the

end of the World: O how freely do a lo∣ving Saviour, and loving soul open their hearts to each other! like intire an ancient Friends meeting that let out themselves in ample evidences, and reciprocal acts of Love: So here, the pure flame of a Saints love mounts up to Christ, and there meeting with that heavenly Element of perfect Love, brings more down into the Soul, and still these continued sallies of love to God, bring in successive incomes and encreases of grace: every act of Love exhales some corrupt va∣pours, and dilates the soules faculties, that it may be fit for the reception of more grace; Yea, Love sets the soul on edge for more, and makes it as unsatiable as it is unwearied in painful endeavours: Faith worketh by love, i.e. as by its hand to act for God, and indeed love, in a sort, worketh by faith, as its hand to fetch all from God, Faith sets Love on to crave, and Love ingageth Faith to derive more grace from God: Love is Faiths Stomach, and Faith is Loves purveyer: And as Love helps the Soul to a treasure of graces, so of truths; Love to Truths makes the soul look upon them as a precious Depositum, to think much of them, and so rivet them and clench them fast in the heart by meditation; Love makes a man contend for the faith by disputing and dy∣ing, if God call him to it. Hence it is, that Love is one of those hands that hold fast the form of sound words, 2 Tim. 1.13. But he that receives not the truth in love,* 1.250 will never make it a Treasure, but wil sell it for a lust, and em∣brace

a lie:* 1.251 therefore sirs, I entreat you work up this grace, stir up your hearts to think of the love of Christ, blow up this spark to a flame, content not your selves with a low de∣gree of love to God, love him with an inten∣sive, extensive, appreciative love, let your measure of love to him be beyond measure, let your hearts ascend to him in this holie flame of intire love, love him more than your enjoyments, more than your relations, more than your selves: I shall say no more of this ordinary, yet very necessarie subject, because many have done so worthilie herein: read them.

5. Walk humblie with your God: that's another direction: walk close with God, a hint of that, but I shal speak most of that soul-inriching grace of humilitie: O Chri∣stians, the best means of edification is an ho∣lie conversation, God communicates secrets, and solace to them that walk with him, a soul of a wel-ordered conversation shal-see God's salvation;* 1.252 a Master wil betrust a faithful, careful,* 1.253 painful servant, with a larger Talent; for such an one credits his Master, and pro∣motes his designes: bringing forth much fruit glorifies God and edifies men, and surelie the Lord wil dignifie such fruitful Vines with more care in dressing,* 1.254 and yet more of his blessing to help their abundant fruit-bearing: such shal have more clear discoveries of God's wil,* 1.255 as carefullie do it: and such as do his Commandements have right to the tree of life,* 1.256 that they may come to it when they please

and eat abundantly, and live for ever: there's an incomparable advantage in close-walking: in keeping the Commandements there's this reward,* 1.257 that everie act of obedience doth in∣crease abilitie to obey; everie step reneweth strength: Saints go from strength to strength,* 1.258 for the way of the Lord is strength to the up∣right:* 1.259 nothing evidenceth and increaseth grace so much as holiness, therefore as he that hath called you is holie, so be you holie; in all manner of conversation; And let me perswade you to be very humble, God gives more grace to the humble,* 1.260 humilitie is not onlie a grace, but a Vessel to receive more; the high and holy God fills the humble and lowlie heart;* 1.261 the King of Heaven loves to walk upon this blessed pavement. Blessed are the poor in spirit,* 1.262 for theirs is the Kingdome of Heaven: and such a soul is the fittest recep∣tacle for the precious riches of this Heavenly Kingdome: Much of the Ancients riches consisted in their Garments, and a Christians treasure lies much in his vesture,* 1.263 some where∣of is his larger upper Coa•• that's Christ's righteousness imputed, which covers all de∣fects and imperfections, some are closer Gar∣ments, girded to the soul by the girdle of truth and sinceritie, these are the Garments of sanctification, one choice part whereof is hu∣militie, 1 Pet. 5.5. Be cloathed with humility: Some think the word imports that string or ribband that ties together those precious pearles of divine graces, these adorn the soul, and if this spring break they are all scattered:

humilitie is the knot of everie vertue, the or∣nament of every grace: hence I read a quo∣tation out of Basil, who cals humility [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the store-house or ma∣gazin of all good: would to God we were all humble & holy walkers, & we should quickly have our hearts furnish'd with a treasure. Con∣secration in the time of the Law was by fil∣ling the hand, and he that is consecrated to the Lord shall have his heart filled, especially they that are emptied of all self-conceit, shal be filled with much of Gods fulness: Vally-Soules are usually covered over with a rich harvest of precious fruits:* 1.264 Humility is like∣wise a fit disposition for entertaining divine Truths, these choice grafts will like best in a low ground: a meek soul will bid truths wel∣come: for an humble heart looks upon every truth of God as infinitely above it self, and therefore falls down under it, and saith, speak Lord, for thy servant heareth; an humble soul ownes the authority of God in his word, wher∣ever it finds it, whoever brings it, so that even a little childe may lead him any whither with a twine-thred of Scripture discoveries:* 1.265 But proud men and truth can never hit it, for they think scorn to put their necks under the girdle of Truth, and it will have the victory where it lodgeth; Those were proud men that would not obey truth in Jeremiahs mouth,* 1.266 and there∣fore must that Prophet take down their crests before they could be right Disciples of Truth, Jer. 13.15. Hear ye, give ear, be not proud; And observe this, a proud man is al∣waies

of the losing hand, both in the account of God and man, and in his natural or acqui∣red accomplishments: the more a man con∣ceits to himself some imaginary attainments, the more he loseth: the stomach may be stuf∣fed with noxious humours, that a man can∣not eat, but that's not right fulness but a ful∣some distemper, and proves dangerous, the bellie may be raised with a timpanie of wind, but that's not solid fatness, but a pernicious di∣sease, and both these prejudice health: just thus is it with mens souls, the swelling disease hinders health by either truths or graces: O therefore be you humble, self-denying souls, sensible of your own defects, be nothing in your own eies, and you shall be the Temple, for the God of all grace to lodge in, and to walk constantlie in, yea he wil fil you with abundance of grace here and glorie hereafter.

6. Be much in secret prayer: pray much and pray in secret, a word of both.* 1.267 O pray without ceasing, i.e. keep a continual pray∣ing disposition, and lay hold on every fit sea∣son for that duty: while prayer standeth stil, the trade of religion standeth stil, and there's nothing got: all comes into the soul by this door, 'tis good for a Christian to keep up, set and stated times of prayer: Daniel and David prayed three times a day,* 1.268 in extraordinary cases seven times a day, 'tis not lost labour to be much on our knees, we cannot go to God too often, I am surer not oftner than we shall be welcome, if we pray aright, for the holie of holies is ever open, our high

Priest ever lives to make intercession for us, prayer was made morning and evening, and we must be constant and instant in prayer:* 1.269 as the hunting Dog that wil not cease following the game, til he have got it; so must we pursue the Lord, and persevere with strength, til we have obtained what we want: there is a kinde of omnipotencie in prayer, as it was said of Luther, he could do with God, even what he would: At present I would ad∣vise all Christians to keep up a constant set time of prayer: what if thou gettest little thereby? yet wait on God stil: Trades-men wil go to Markets and Fairs, and set open their Shop-doors, and Windows, though there be little to be done or gotten many times: so let the Christian keep this market of holie duties, and go upon the Exchange to spie what good bargain he can meet with for his soul; learn to maintain commerce with hea∣ven stil, lest you lose your custome: keep ca∣nonical hours, (as it were) of prayer, though your hearts be often out of frame, venture upon duty, and trie what the Lord wil do with you: 'tis the folly of our trifling spirits to put off duty, when our hearts are not in tune, with expectation that they wil be in a better frame another time, but do we think that one sin wil excuse another? or that we shal be better fitted by a present neglect? no certainly we ought to stir up our selves to take hold on God, for why should Satan be gratified by a total forbearance? wil not disuse make us loather to go to God another

time? yea have we not found it in Scripture and experience that a dead and discouraged entrance upon duty hath increased to sweet inlargements, and ravishments of spirit? search and see, usually an heart ingagement hath en∣ded in an heart-enlargement, and God-enjoy∣ment: God wil bring an engaged heart neer himself, Jer. 30.21. None ever lost their la∣bour in strugling with their untoward hearts: Oh Christians, be sure you be found in prayer though you come hardly to it; and have muh ado to keep at it, and have more hazard to get something by it: though with Jonathan and his armour bearer you clamber up the Hil on your hands and knees, and fight when you mount the top; yet you shal get the vi∣ctory, and the spoils of such a conflict wil be the most inriching: one Pisgah-sight of Christ in a promise wil quit the cost, and hazard a thousand-fold: the evidence and advantage of such a performance wil be the best, and worth all the rest; yea for ought I know though you meet not with God as you desire at that time, yet God may own and crown that undertaking as much as the most heart-melting exercise, because there is most of o∣bedience in that, and conscience of duty is as acceptable a motive to duty as sense of pre∣sent recompence.

But withal, keep up a course of secret pray∣er, with-draw your selves into a corner ac∣cording to the Rule, Mat. 6.6. God is wont to dispense his choicest blessings to solitary souls; when Iacob was left alone,* 1.270 he wrestled

with the Angel of the Covenant & prevailed: Iohn and Ezekiel had their visions and revela∣tions, when with-drawn from the World: Salomon saith, Wo to him that is alone, but bles∣sed is he that being alone hath God to bear him company:* 1.271 Our dear Saviour tels his Dis∣ples, you leave me alone, yet I am not alone, for the Father is with me; and when no creature is with us, we have converse most with God; for observe it, when persons are most seclu∣ded from other Society, they are aptest to be subject to divine impressions, or to Sathanical suggestions: Therefore Christians, learn to get alone, improve solitary houres, pour out your soules in your Closets, and he will pour in grace; think not to seek and finde Christ in a crowd: the Lord Jesus and his Spouse are modest, and have the sweetest embraces when they are retired: You must invite him into the field—and there give him your loves,* 1.272 and he also will give you his love-tokens, and fill your hearts with a treasure: an honest in∣tent for retirement to enjoy Christ did occa∣sion a Monastick life: but certainly there is much sweetness in secret prayer, when the soul can freely open its bosome to God, and expostulate boldly, yet humbly with him; there the Christian may use such postures, pauses, pleadings, as would not be conveni∣ent before others: You may tell him your whole heart, and he wil deal with you as with Friends, and open his breast to you. Observe it Sirs, A Christian hath some secret errand to God, that the dearest Friend and nearest

Relation must not know of, Cases that are not to be entrusted with any but God alone; here then comes in the necessity, and excellen∣cy of secret prayer; therefore again, let me earnestly request you to go alone (as you know Christ did often) and tell God your whole neare, hide nothing from him, plead no excuse from worldly businesse: Satan and your corrupt hearts will finde many oc∣casions for diversion: but say to them as A∣braham to his Servants, stay you here whiles I go and worship the Lord yonder: steal time from the world, and thy work, occasional Duties are like accidental Bargains, that make the careful Tradesmen rich: Bread eaten in secret is sweet, and such morsels make the soul well liking: Consult with such Christians as con∣verse much with God in a corner, and you shal see their faces to shine as Moses's did af∣ter his retired conversings with God in the Mount;* 1.273 When Elijah to raise the Womans dead Son, he took him into the loft, and there prayed; When thou wouldest quicken up thy dead heart, take it alone, go into a loft, and fall on thy face or knees and pray, and see the blessed effects thereof:* 1.274 Cyprian notably de∣scribes his sweet and solitary Recesses into a place where no hearer can hinder his Dis∣course,

or intemperate noise of the busie fa∣mily can obstruct: there he perceived, and re∣ceived what he felt, before he learned it, not by a long Series of study, but by a compendious act of divine Grace:

CHAP. XII. Four Directions more to help the Christians heart to this treasure of good Thoughts.

A Seventh Direction to obtain a Treasure, i. e. Trade with God in every perfor∣mance: Rest not satisfied with a bare outside of duties, or a trudging in the common road or round of Formality: if you look not be∣yond Ordinances in the use thereof, you will get no more treasure than a Merchant whose ship rides to the Downs, and quickly returns again: he that would be rich must use Du∣ties as a Bridge or Boat to bring his soul to God, and as a Chariot to bring God to his soul; every Ordinance should be like those Merchant ships that bring food or gold from afar:* 1.275 the Christian must travel far beyond the Indies, even as far as Heaven to fetch an heavenly treasure into his heart, the soul of the diligent shall be made fat, Prov. 13.4. It is not a shew of eating, nor only a sitting at the Ta∣ble that filleth: a pretence of trading makes not rich: he that stands upon the Bridge and walks not, will never get over the water, it is not the goodnesse of the Boat, but our mo∣tion

by it that wafts us over: A golden Buc∣ket will bring us no water except it be let down into the Well: the choisest Ordinances wil bring us no spiritual or saving profit, ex∣cept we have to do with God therein; Gods Institutions work not by any innate physical vertue that's in them, but morally, i.e. by a care∣ful improvement of them, and especially the blessing of God with them: a man is not there∣fore a good Schollar because he went so long to School, and for saying so many Lessons: nor is an ignorant Papist a whit the better for dropping so many beads, or pattering over so many Pater-nosters: the Apostle saith, bo∣dily exercise profits nothing, 1 Tim. 4.8. hee means not onely recreations or superstitious usages, but even Gods own Ordinances, saith an Expositor,* 1.276 the meer verbal complemental use thereof will not advantage the soul: But god∣liness is profitable to all things, the right spiri∣tual worship of God brings along with it a∣bundant incomes: Some observe, that reli∣gious worshippers are said in Latine [Deum colere] because thereby they sow to the Spirit and are sure to reap of the Spirit life everlasting. Besides the inward refreshments they reap in this life: and truly,* 1.277 in worshipping God there is great reward; But 'tis easier to be much in duties, then to be much with God in duties: if we had been as often with God as we have been before God, we had been readier than we are: Job was perswaded that if he could finde God, and come near to his Seat, hee would not plead against him with his great

power, but would put strength into him, Job 23.3-6. and I dare say, if thou couldest meet God in Duty, he would meet thee in Mercy, Isa. 54 5. and if God meet thee he will bless thee, and fill thy soul with a blessed treasure, a trea∣sure of heavenly blessings: if thou draw nigh to God,* 1.278 he will draw nigh to thee. Let me therefore perswade you to make conscience of getting communion with God, and influ∣ences from him in all Ordinances and Perfor∣mances; you are great losers if you miss of God in duties, you take Gods name in vain and lose your labour, nay, you lose a blessing, and get the curse of doing the work of the Lord negligently; But oh, how blessed a thing is it to say with holy St. Bernard, I ne∣ver come to God, but I meet with God, I never go from God, but I carry God with me! there∣fore in all your attendance upon God, care∣fully prepare before, mind your work and object of worship in, and diligently examine your hearts afterwards how the Lord hath dealt with your soules, and blessed is he that can say as David in the point of obedience, Psalm 119.56. This I had, because I kept thy thy Precepts: What had he? why, he had a heart to remember Gods Name in the night, holy thoughts whereby he might meditate on divine things: So say you, this I got in such a duty or Ordinance, and this doth furnish my soul with heavenly conceptions, and new matter of meditation: it is the power of the Spirit that must make Ordinances effectual, though the Gospel be the Ministration of the

Spirit, yet the choicest Truths, Promises,* 1.279 Ser∣mons, Sacraments wil be but a dead letter, and law of death to the soul without the Spi∣rit: therefore you are to wait for the Spirit to breath and blow upon the garden of your soules, that the Spices [divine graces] may be nourished, and so may flourish in our hearts and lives: Ordinances are empty Cysterns i•• God be not in them, they are full and fil∣ling if the presence of God be in them, O therefore look after God in every spiritual performance:

8. Spend time well: lose not a mite or mi∣nute of this precious creature; fill up all your waste time with some profitable work in your general or particular Callings: cast not at your heels the least Filings of these golden Seasons: you have lost too much time already, now buy up the remainder, ingrosse this precious commodity, take the fittest op∣portunities, like good Merchants, for a dear time is coming, nay the dayes are evil, Ephes. 5.16. Imitate such Tradesmen as miss no op∣portunity of getting gain at home or abroad, by night or by day, by plotting or by practi∣sing: onely make use of present moments, and promise not to your selves to morrow,* 1.280 as wordly Tradesmen are apt to do, and be sure you take God along with you, whom they forget and leave behind: take time by the Fore-lock, for its bald behind, and you can get no hold of it: You little know what one Big-bellyed day may bring forth, it may pro∣duce a birth and burden of more duty, diffi∣culty,

or misery than hitherto you have met with: Time-redemption is an act of great dis∣cretion, but Time-neglect brings thousands of souls to a despairing, Had-I-wist: the A∣postle said, above a thousand yeares ago, the time is short, much more may we say so, since the ship is drawn so much nearer the Harbour,* 1.281 the Sails are contracted, and the end of all this is at hand; the world grows old and naught, your own daies cannot be long, it may be this night thy soul may be required, and leave thy Body as a stinking carcasse, O then a treasure for another world wil stand you in infinite stead! O consider often, that this time, this span-long life is the Seminarie of Eternitie, the preludium of an everlasting state, and therefore lavish not away your time, cast it not at your heels in a bruitish prodi∣galitie, you wil have time little enough when you come to dye: A rich Gallant at death cryed out bitterly, call time again, O call time again: another, would offer a thousand pounds to purchase a day. But alas, time cannot be valued with the vastest sums of money: one mis-spent day cannot be recalled with the gold of Ophir, that's but dross where time comes, and time and chance is upon the whole Creation:* 1.282 You have but your appointed time, and all your times are in the hands of God, and if once lost, they are lost for ever, the dead and damned can say,* 1.283 wee have onely heard the fame thereof with our eares, but alas are past the hopes of time-enjoyment or improvement: when your glasse is once run,

and your Sun set there's no more working or gathering time in order to Eternitie: and there whatsoever your hand finds to do, do it with all your might, for there is no work nor de∣vice—in the grave whither you go, Eccl. 9.10. Be not you like those silly Fishes that are ta∣ken in an evil Net, because they know not their time, v. 12.* 1.284 but ply the Oares while you have time: let no day pass without drawing some line towards your great Center: You that are Christians had need be good Time-students, Time-Merchants, the holiest men have been most careful of Time, and they that have been the most fearful to lose an inch of time have been best treasured.* 1.285 Read Histories and ob∣serve Experiments, in all you'l finde men of the choicest spirits have been most diligent Time-improvers, and some have accounted that day lost whereupon they have not done some good with either Tongue, or Purse, or Pen: yea, Heathens have bewailed that day as spent in vain, wherein they have not done some memorable action: How much more ought Christians to lament the loss of Time? I heard an eminent Minister say, He could eat the flesh off his arme in indignation against him∣selfe for his lost houres: and truly, the most of us are Epimethiuses, after-witted, we lose time and then smart for our loss, it is to our cost:* 1.286 We are too like the Mole, of which Natura∣lists say, it begins to see at death, we open our eyes when they must be shut: let us therefore improve Time while we have it, and studie profitable things, and lay up every day some∣thing,

so shall we finde Soul-riches encrease, according to that Proverb, many littles make a mickle: when God offers Grace do not put him off, for delay wil be interpreted a de∣nial. An ancient Christian, now with God, advised me, to be either like Christ, or Mary: the first was alwaies doing good, the latter stil receiving good: were you and I constant∣ly thus employed, our treasure would soon be raised to a large proportion, and we should be sooner ripe for Glorie

9. Gather something out of every thing: that man is likelie to be rich that will not let a good bargain passe, but lay hold on it, and lay up any thing that he can get a penie by: A wise Tradesman despiseth not little things, for multiplication of small numbers amount∣eth to a great summe: they that wilfully con∣temn the smallest good, wil in time look up∣on the greatest as contemptible:

Who say,* 1.287 I care not, those I give for lost: And to instruct them will not quit the cost,

Hence it is that Christ saith, Gather up the fragments that nothing be lost: Thus should you make a collection of the least things that o∣thers cast away; get something out of every word, Rod, or work of Providence, in a way of favour or displeasure; Receive not the grace of God in vain, hinder not your own proficiency by carelesnesse or inad∣vertencie;* 1.288 be you diligent, and God wil teach you to profit: see what you can make of eve∣ry

thing you meet with: A wise Physician can tel you the vertue of every simple, and can extract some good out of those Herbs, that an ignorant person casts away, as useless weeds: Prov. 10.14. It's said, wise Men lay up knowledge, i. e. They consider all objects occurents, how they may hereafter stand them in stead, what use may be made thereof, and so gather from them a profitable inference, and store that up for future times: thus do you, if you would lay up a treasure, be not unwise, but understand what the wil of the Lord is, by all that your eyes behold, or eares hear: Learn to make comments upon all the Creatures, suck sweetness out of eve∣ry flower, not for sensual delight, but spiri∣tual profit. Let not so much as a good or bad report concerning your selves or others sound in your eares, without special observation and improvement: what ever your trade or calling be, you may and must spiritualize it for your souls good; there's never a profitable science, saith one, but it leads to the know∣ledge of God, or of our selves, so that we, need not be to seek for a treasure, if we have hearts to improve objects of sense: it was a good design in the reverend Dr. Hall, and discovered an honest fancy in improving va∣cant hours, and visible objects in his occasi∣onal meditations: go you and do likewise, by which blessed art of heavenly Chimistry you may both please your fancy, and profit your hearts, use your wits, and exercise grace, and that's the way to increase it: the truth is,

there's nothing, but may do us good, if we have good hearts, the sins of others may be of great use to us, to consider our standing, and take heed lest we fall: the afflictions of others wil work our hearts to sympathy, prayer, and charity: the indignities we suf∣fer wil awaken, quicken and strengthen us, if our hearts be honest in observing and im∣proving them: there's not a Minister that we hear preach, but we may get good by what he saith,* 1.289 reverend Mr. Hildersham oft∣en said, he never heard any godly Minister preach, though but of weak parts, but he got some benefit by him:* 1.290 Divine Herbert saith—

—Do not grudge To pick out treasures from an earthen Pot; The worst speak something good; if all want sense, God takes a text, and preacheth patience.

But above all, get some thing out of every Chapter you read, dig deep into these gold∣en mines, and you shal be rich: digested Scripture is the matter of regular prayers, ho∣ly discourses, and heavenly meditations; on∣ly run not cursorily over them, but let your thoughts dwel upon them, and extract some marrow and quintessence out of them: we usually read Scriptures, as Travellers go over Mountains, that are barren on the surface, but digged into, they afford precious minerals: so the words and syllables of Gods book it self, slightly considered, have no great effi∣cacy,

but the sense and purport thereof, con∣taineth spirit and life to the intelligent and ob∣servant Reader: Joh. 6.63.* 1.291 There is such a depth in Scripture, that if you read the same place an hundred times over, yet stil you may get fresh notions, and impressions from it: O therefore learn to read, understand, and improve the word of God, this wil help you to a treasure, truths are fed by Scripture-knowledge, and holiness is the counter-pain of Scripture-precepts, graces are the accom∣plishment of Scripture-promises, and if your comforts and experiences be not suitable to the word,* 1.292 'tis because you have no light in you.

10. Maintain communion of Saints: Oh forsake not the assembling of your selves to∣gether, keep up this sweet good fellowship both in private conferences, and in publick Ordinances: for the first, you must observe and obey the wise Mans councel, through the Book of Proverbs, to converse with the wise: David professeth himself to be a companion of those that fear God, and he, though a great King, esteemes the Saints more excel∣lent, than all his couragious worthies, or grave Senators, and therefore professeth that all his delight was in them, Psal. 16.3. But it's not enough to be in good company, but you must improve it, by hearing and asking questions: that's a notable passage in Prov. 20.5. Councel in the heart of a Man is like deep Waters, but a Man of understanding will draw it out; Profound Men are apt to be silent,

—Doubts wel rais'd do lock,* 1.293 The speaker to thee, and preserve thy stock.

therefore must be pumped by profitable que∣stions, and 'tis an evidence of knowledge to propound an useful question seasonably, as wel as to answer it solidly: 'tis our great loss we can make no better use of one another: un-improved society is the bane of Christian converse: for when we meet one another, and trifle away time without advantage, it increaseth our guilt, and discourageth our hearts, for we are apt to say, we wil meet no more, because our coming together, is for the worse, and not for the better, for many times our spirits are imbittered by exaspera∣ting contentions: But O sirs, when you meet together purposely, or accidentally, im∣prove your time in some holy discourses, spend not all your time about news or world∣ly affaires, but set afoot some religious talk; talk sometimes as Christians, as wel as Men and Chap-men: let some body begin and break the Ice: many are apt enough to cast down the bone of contention, do you present the marrow of religion, that you may edify one another: Sit not together as mutes, or as Men of the World, discoursing about mat∣ters of state or trading, or of the weather, or your ages,* 1.294 which was Pharaoh's question to Iacob, and that to his Sons of the like import: But if there be ever a wise Man among you, fetch some spark from Heaven, and throw it

amonst your companions, that every one may bring his stick to the fire, and by the bellows of mutual love, it may be raised to a flame, that thereby your hearts may be warmed, and even burn within you, as the two travelling Disciples by Christs opening to them the Scri∣ptures: And then Record and lay up what you have got in profitable conversings: thus was the Book of Proverbs collected, and hereby you might fil Books and memories with useful observations: yet take this cauti∣on, let not your end be to hear stories, noti∣ons, nor yet only polemical discourses, to fur∣nish your heads with arguments for all sub∣jects and companies, but let your principal end be to get your hearts bettered, grace strengthened, lusts weakened, lives refor∣med, consciences resolved: Oh the advan∣tage you may have by Christian-society! you may get good by others, do good to others, yea observe it, your profitable discourses with others wil reflect upon your selves with ad∣vantage: Schollars finde that conference rubs up their memories, revives their read∣ing, and in a sort, gives them the mastery o∣ver their notions, and imprints them deeper within them, that were almost obliterated: hence a famous Schollar did return many thanks, to one that was many degrees below him, for affording him so fair an opportunity of private discourses: and a Iewish Doctor could say, he had learned much from his Masters, more from his equals,* 1.295 but most of all from his Schollars, hence their Proverb,

I have learned by teaching: experience doth tel us that having to do in others doubts, tem∣ptations, desertions, corruptions, directs us how to deal in our own cases: therefore I advise you, be not shie in helping the weak, because thereby you do a double courtesie, to your selves and to others, by one act or mo∣tion of your lips feeding others, and digesting your own meat: Besides, this Christian com∣munion being Gods institution, is seconded with his benediction, and gracious acceptati∣on:* 1.296 the members of Christs mystical body, speaking the truth in love, or truthing it in love, as the word imports, do grow up into him in all things, even Christ the head, and so that which is lacking in one joynt, is made up by the usefulness of another: and for Gods acceptance of the Saints holy conference, see that famous Text in Mal. 3.16. But that which I am urging is, the advantage that your souls wil have by it, one live Coal laid to a dead one, kindles it, a ripe Grape put to a green one, ripens it: company is of an assimilating nature, and grace, like fire, wil beget its like, and it's an advantage to trade with rich Merchants in precious commodities, for then we shal get wel stocked with riches, So 'tis here, yea observe it, when a company of Christians meet together for spiritual pur∣poses, Jesus Christ makes one more, and he is in stead of many more, he walks from per∣on to person, and enquires what they want, and Joseph-like, richlie fils the Sacks of their souls with a transcendent treasure. Where

Christ keeps house, there's nothing wanting, he that girded himself to serve his Disciples wil wait to be gracious, and satisfie hungrie souls: Christ walks in the midst of the gold∣en Candlesticks, and feeds the Lamps of the Sanctuarie with Oile: go forth therefore, poor soul, by the foot-steps of the Flock,* 1.297 and feed the Kids, besides the Shepheards tents; Be found in the communion of Saints, be not content to have that Article in your Creed, but let it be in your practise; wait on God in publick. Ordinances, every work there wil help to fil your souls; prayer, reading, sing∣ing Psalmes, the word preached, the Sacra∣ments administred, you may get good by Baptisme, and the Lords Supper, faithfully used, believinglie improved, some applie those two Metaphors in Cant. 7.2. To these two seales of the Covenant, thy Navel is like a round goblet,* 1.298 which wanteth not li∣quor; that imports Baptisme, because, as the Navel upholds, and knits together, the Liver Midriff, Bladder, and receives by it all the nourishment the Infant hath from the Mother in the Womb, so the feeble members of the Church are united to Christ, and supplied with food by baptisme, rightly improved, which is a ful goblet, crowned with plenty and com∣fort; the latter is the Lords Supper, which is thus exprest, thy bellie is like an heap of wheat, set about with Lillies: the belly is the bodies store-house, so is this blessed Sa∣crament, sending out to all the members of this mistical bodie, a due proportion of strength

and nourishment, and this affords the finest purest wheat to every lilly-Saint, and milk-white soul that feeds on Christ by faith: And therefore let every soul be found in the use of these holy Ordinances that would have a trea∣sure of grace, yet observe this caution, that though the Sacraments be necessary, and the great meanes of spiritual life, yet not in that manner and respect, as food is to a natural life,* 1.299 because they contain in themselves no vital force or efficacy; they are (saith a reve∣rend Author) not physical but moral instru∣ments of salvation.—all receive not the grace of God, which receive the Sacraments of his grace, neither is it ordinarily his wil to be∣stow the grace of Sacraments on any,* 1.300 but by the Sacraments,—a little after, he saith, they are moral instruments, the use whereof is in our hands, the effect in his, for the use we have his express commandment, for the effect his conditional promise, and we may expect his performance of the promise upon our o∣bedience to his command,—he quoteth Hugo comparing the Sacraments to a Vessel, and the grace therein to the medicine therein ex∣hibited, and we should apply the spiritual good therein to our distempered spirits: but I have been too large on this head. I shal shut up this piece of the Directory for obtaining a treasure,* 1.301 with an expression of Cyprians,

he cannot be fit for Martyrdome, that is not armed by the Church to the conf••ict, and that mind faints, which is not erected and infla∣med by receiving the Eucharist, or Lords-Supper: so the communion of Saints in that choice Ordinance, is a fortifying and furnish∣ing Exercise.

CHAP. XIII. What truths a Christian is to treasure up.

THe second head of Directions, is to Des∣cend more particularlie to give some in∣structions, what the Christian is to treasure up. In opening the Doctrine I told you, he is to treasure up these four rich commodities, wherewith he may furnish his inward-man: Viz.

• 1. Truths.
• 2. Graces.
• 3. Experiences.
• 4. Comforts.

I shall resume a discourse of these, and give you a particular account of something in all these, wherewith the bosome of a Christian is to be filled and furnished.

1. For the first, A Christian is to store up all truths, the filings of gold are precious, the least star in the Firmament hath some influ∣ence, so all truths have their peculiar preci∣ousness and efficacie: Truth is a sacred De∣positum

which God hath committed into the hands of Ministers and People,* 1.302 which must not be lost at any hand, for all the world can∣not give a price proportionable to the least truth: for to this end was Christ born, yea, and shed his dearest blood, even to bear witness to the truth, and to purchase the publication of it: 'Tis very dangerous to be carelesse of lesser truths, for there's nothing superfluous in the sacred Canon,* 1.303 and things comparativelie lit∣tle may be great in their sphear, season, and consequences, and 'tis sad to break the golden chain of truths: yet we are especially to trea∣sure up fundamental and seasonable truths; Doctrines that we are to venture our soules upon, and such as we may have a peculiar use of, truths suitable to the day we live in: hence it is that the Apostle would have Believers e∣stablished in the present truth, 2 Pet. 1.12. i.e. Say some, the Doctrine of the Gospel which was at this time newly revealed: Or else (as others interpret it) such truths as are most opposed, and contradicted: For we finde that every Church, and Age hath its present errours, whereby false Teachers seek to undermine the Truth, and seduce the professors of it, therefore should every soul be well stored with such truths as may antidote him against present prevailing corruptions in Principle or Pra∣ctice,

There are four sorts of divine Truths that I would councel all Christians to get their heads and hearts well stockt with, which are these:

Viz.

• 1. Doctrinal Truths.
• 2. Disciplinary Truths.
• 3. Practical Truths.
• 4. Experimental Truths.

1. Doctrinal Truths, 2 Tim. 1.13. Hold fast the form of sound words. This word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies a Model or Plat-form, a mould or frame of words, or things, methodically disposed, as Printers set and compose their Characters or Letters in a Table: thus Gos∣pel-doctrine is the Mould, and Hearers are as the mettal which takes the Idea & impression that into which it is cast:* 1.304 A Christian is to get the body of Divinite incorporated within him: 'tis not below the most able, knowing, and judicious person to read, yea and com∣mit to memoric Catechisms, and Systems of Divinitie. I beseech you lay this good Do∣ctrinal foundation, and you'l finde infinite ad∣vantage by it, through-the whole course of life; this will teach you to discourse distinct∣ly, hear profitablie, and read Scriptures, and good books with judgment, being able to try all things, and reduce every thing to its proper place: Take a taste and touch of this sort of truths in these general Heads,

• 1. That the holy Scriptures are of divine Au∣thority.
• 2. That Gods word is the only compleat Supreme Judge of all controversies:
• 3. That God is an infinite, simple, and immu∣table Spirit.

• 4. That there are three glorious Persons in the unity of the God-head.
• 5. That all things depends upon Gods eternal De∣crees:
• 6. That man was created in perfect holinesse and happiness.
• 7. That all mankind is polluted and ruined by Adams Apostacy.
• 8. That Christ, God-man is the only Mediator betwixt God and man:
• 9. That Christ by doing, enduring, dying, hath satisfied Justice, and justified sinners:
• 10. That such as sincerely repent and believe, are justified and accepted:
• 11. That Baptisme and the Lords Supper, are seals of the Covenant of Grace:
• 12. That there shall be a general Resurrection and Day of Judgment.

2. Disciplinary truths, these in their kind and sphear are to be stored up, and contended for: 'tis true, these are not so fully laid down in Scripture, nor is there so much stress laid thereupon, as on Doctrinal truths, at least as to every Punctilio relating to circumstantials, which hath occasioned many hot disputes a∣mong the strictest Christians: yet withal, the essentials of Discipline are of great use and in a sort necessarie, if not to the being, yet to the well-being of the Church;* 1.305 our Lord Je∣sus is faithful in his House, and hath not left e∣very thing to humane prudence, though pos∣sibly something may be said for a prudential application of general Rules to particular

Cases: 'tis lost labour to enter into Contro∣versies here, much precious time and pains have been wasted herein, yet Mr. Hooker ac∣knowledgeth, that although there be no necessity it should prescribe any one particular form of Church government, yet touching the manner of governing in general, the Precepts which the Scripture setteth down are not few: and the ex∣amples many which it proposeth, for all Church-go∣vernours, even in particularities to follow: yea, that those things,* 1.306 finally, which are of principal weight in the very particular form of Church po∣lity, are in the self-same Scriptures contained: So he•• Neither are these truths to be slighted, but we are to be attentive to them, and ob∣servant and retentive of them: hence when the Gospel-Church is described. God saith, Ezek. 40.4. Behold with thine eyes, and hear with thine eares, and set thine heart upon all that I shall shew thee: Under correction, I conceive such disciplinary truths as these are not obscurely delivered by God; As,

• 1. That upon Christs shoulders lyes the govern∣ment of his Church.
• 2. That Scripture-Precepts and Presidents, are are the rule of Church-administrations:
• 3. That Church-Officers are to be duely quali∣fied and called to their work:
• 4. That Christs own Officers have power to dis∣pense Word and Censures:
• 5. That holy things are for holy men, Ordinan∣ces must be kept from pollution:
• 6. That visible, credible Profession is the ground of Church-communion:

• 7. That Admonition must precede Rejection and Excommunication:
• 8. That Heretical Persons, and disorderly wal∣kers are to be censured:
• 9. That evidence of Repentance pleads for re-admittance:
• 10. That Magistrates duty is to cherish, defend, and propogate the Church, Ministers to over∣see, and Members to watch over, and admo∣nish one another:
• 11. That at least there may be Associations of Churches by their Officers, for mutual commu∣nion and consultation:
• 12. That Synods and Councels consulting about Church-affaires, are but companies of men subject to error, are not to have dominion over mens faith, or Lord it over consciences, &c.

3. A third sort of truths to be stored up are practical truths, fundamental truths of practi∣cal concernment, are in a sort the life of Reli∣gion. Our Religion is not a Notion, Christia∣nity lies much in the Heart and Life: the young Candidate's question in the Gospel,* 1.307 had mainly reference to practice; Good Master, saith he, what shall I do that I may inherit eter∣nal life? Socrates is accounted the wisest man, because he applied his studies and knowledge to the moral part, the squaring and ordering of mens Lives: Saith Dr. Hammond, and quotes an ancient saying,* 1.308 The end of Christi∣an Philosophy is to make them better, not more learned, to edifie, not to instruct: The truth is, conscientious Practice is both the end of

Knowledge, and the means of further know∣ledge; If we live up to his Will known, wee shall know more of his Will that's to be done: if we give up our selves to truth, we shal be made free by truth. Truths of a pra∣ctical import,* 1.309 to deliver the soul from the bon∣dage of sin, and deliver up the soul into the liber∣ty of the Sons God, and makes him account Gods service perfect freedome: Some truths are to be believed, others to be lived upon, others to be lived up to, and so are more practical: such as these;

• 1. That all creatures are made for the glory of God.
• 2. That the covenant of Works cannot be kept by any meer man since the fall.
• 3. That true faith closeth wholly with a whole Christ.
• 4. That none can expect pardon without a sin∣cere Gospel-repentance.
• 5. That good works are the fruits, and eviden∣ces of a lively faith.
• 6. That those are only good works that have a right root, rule and end.
• 7. That mans best duties are imperfect, and me∣rit no good at Gods hands.
• 8. That the moral Law is a Christians rule of o∣bedience.
• 9. That God alone is to be worshipt, and that ac∣cording to his Will.
• 10. That the observation of a Sabbath is a mo∣ral and perpetual Duty.
• 11. That Magistrates are to be honoured, and

• ...their lawfull commands obeyed.
• 12. That every man is to attend upon and act, by vertue of his general or particular Calling.

4. Sort of truths to be hoarded up, are ex∣perimental truths, which are vital, and vivifi∣cal, that beget and maintain good blood (as it were) in the soul: these are the sweetest so∣lace to a sound Believer, these reach and teach the very heart, bow the will, ravish the Affe∣ctions, awaken the Conscience, and influ∣ence the whole conversation, the delightful rowling of these divine truths in the minde, help the soul to walk in the sweetest Paradise of Contemplation; these mysterious mar∣rowie truths are like that Song that none could learn but the hundred and forty and four thousand that are redeemed from the earth. Rev. 14.4. Or like that new Name which no man knoweth, saving he that receiveth it, Rev. 2.17. Such truths are better felt then spoken soo∣ner experienced then exprest, indeed like those [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] unutterable words that Paul heard in Paradise, 2 Cor. 12.4. Such truths as are hid from the wise and prudent, but revealed them unto babes, Matth. 11.25. This is a right knowing of the truth as it is in Jesus, a lying un∣der the power and impression of divine Reve∣lations, without this Experience, Knowledge is a cold,* 1.310 dull, Moon-light Speculation, with∣out the clear quickening heat of the Sun of Righteousnesse; nay, the choicest truths of the Gospel cannot be discerned but by Expe∣rience. Divinitie is not a speculative, but

affective knowledge: Treasure up such truths as these.

• 1. That by nature we are averse to good, and prone to evil.
• 2. That we have no free-will to saving good, but are passives in conversion.
• 3. That regeneration is a through change of the whole man, in heart and life.
• 4. That faith and repentance are the gifts of Gods free-grace.
• 5. That a sinner is justified only by Christs me∣rits imputed, not by works.
• 6. That conformity to God is an inseparable com∣panion of communion with God.
• 7. That every childe of God hath the spirit of a∣doption, to help to pray.
• 8. That the best Saints in this life are sanctified but in part.
• 9. That a Christians best and bravest life is a life of faith.
• 10. That sincere Saints may be assured of the truth of grace, and title to glory.
• 11. That a justified person cannot totally and fi∣nally fall away.
• 12. That some spiritual good is exhibited in, and conveyed through the seales of the cove∣nant.

Such precious truths as these, Christians, you are to gather, and seal them up among your treasures, and you wil finde that such a treasure wil furnish your mindes with sa∣ving knowledge, fortifie your hearts against

errours and oppositions, satisfie your spirits in all doubts, and objections; teach you to profit by Gods verbal and real dispensations, and prepare you for fiery trials, and hottest persecutions: you cannot stand for truths you know not, and you wil not stand for those truths that you are not for, and look not up∣on as your treasure: you must hold fast what you have received, and therefore must you receive that you may retain, and lay up that you may live up to, and live upon them in an evil day: as a Minister, so a member of the Church must hold fast the faithful word, as he hath been taught—Titus 1.9. He must maintain truth with all his might, struggle and contend for it, fight and die in the de∣fence of it, truth and our souls must be mar∣ried, and never divorced, there are truths that we may venture our souls upon, and must venture our lives for: that's an Atheistical speech of some, that the Martyrs in Queen Mary's daies died o'th pet, and were too pro∣digal of their blood, and that God requires no man to be cruel to himself for his sake: but the Saints have otherwise learned Christ, than to denie him, or his truths before men, lest they be denied by him another day:* 1.311 they have not otherwise learned to love him than to lay down their lives for him, if he call them to it: and thus by being overcome they do overcome, as their Saviour before them: and as 'tis on record, Rev. 12.11. They over∣came by the blood of the Lamb, and by the word of their testimony, and they loved not their lives

unto the death; it is the dutie of every Chri∣stian to lay up such truths in the close Cabi∣net of his heart, as he may live and die by and adhere closelie and constantlie unto: we must do by truths, as Caesar by his books, who being to swim through a River to escape the furie of his enemies,* 1.312 carried his books above water with his hand, but lost his robe, so though we should be put to swim through a Sea of trouble in following the Lamb, yet must we keep the Lords Depositum, though we should lose our Garments of earthlie em∣joyments, yea our lives themselves, rather than part with the sacred and saving truths of God contained in this blessed book of books, the holie Scriptures, which are to be our treasures: hence saith the wise man,* 1.313 take fast hold of instruction; let her not go, keep her, for she is thy life: hence some good souls have been willing to be burnt themselves, rather than willinglie to burn their Bibles, and have been rackt in pieces, rather than suffer them∣selves to be rent from truth: it is our great dutie to hold fast, and hold forth the word of truth, to be witnesses to the truth activelie, and for the truth passivelie, and if we main∣tain it, it shal maintain us, Revel. 3.10. Be∣cause thou hast kept the word of my patience, I also will keep thee from the hour of temptation—The word of his patience may be taken either effectivelie, for such a word as works a quiet, composed, submissive frame of spirit, or e∣ventuallie, for that word that may put a man upon the exercise of patience, so that he may

suffer great hardships for it, and lay down his life, as a sacrifice on the behalf of it, yet must not a Christian flinch back, but in the strength of God run the greatest hazard for approved experienced truths of God: I know there is a difference in truths, and the value we are to set upon them, as in coines, saith a reverend Divine,* 1.314 whereof one piece is a farthing ano∣ther no less than a pound; onlie take this rule in general, despise not the meanest truth, prove all things by Scripture-rules, lay up and hold fast what is consonant thereunto, but above all lay the greatest stress upon fun∣damental points of Religion, and be not beat from your hold, through fear or fa∣vour.

So much for treasuring up Scripture-truths.

CHAP. XIV. What sort of Graces the Christian is to treasure up.

THe second head of precious commodi∣ties that a Christians breast is to be sto∣red with, is, Divine graces, every grace is of vast worth, and excellent use, yea the least degree of sincere grace is worth a Mine of Gold, or a Princes Crown and Kingdome, 'tis said of the grace of faith, that the trial of it (or faith tried in the furnace of affliction) is much more precious than gold, that per∣isheth—

1 Pet. 1.7. None can set a right esti∣mate upon a grain of true grace, which is no other than the off-spring of Heaven, the pur∣chase of Christs blood, and the blessed fruit of the spirit of grace: it is part of the divine na∣ture, the Image of God, and seed of immor∣talitie, grace is the muniment and ornament of the soul, 'tis the onlie emolument and ac∣complishment of a Christian; let the World be hurryed to gather great estates, filling their houses with goods, their barns with grain, and bags with gold, let the good soul get filled with the fruits of righteousness, the gra∣ces of the spirit.

There are four sorts of graces, that I shal advise all Christians in a special manner to treasure up in their hearts.

Which are these

• 1. Directing graces
• 2. Subjecting graces
• 3. Profiting graces
• 4. Persevering graces

I. The believing soul is to lay up, with di∣ligence, directing, conducting, resolving, and satisfying graces, that is, abundance of know∣ledge, wisdome, prudence, and judgment, that he may have light and sight, about the things of God: Dayes are coming,* 1.315 when Christians may need the wisdome of the Ser∣pent, as wel as the innocencie of the Dove: a Christian in his journey is often puzled with various paths, and intricate Maeanders, O how much worth is a spirit of understand∣ing,

whereby we may choose the good, and refuse the bad, and keep the streight road to Heaven? hence the Apostle praies for his Philippians, that their love might abound more and more in knowledge, and in all judgment, that they might approve things that are excellent, Phil. 1.9, 10. The means to keep us from failing about [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] things indifferent, is to have a solid apprehen∣sion concerning these [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] things that are excellent, or differenced from others as the word imports, i.e. those things that tend to sinceritie and innocencie of life, there∣fore he adds, that yee may be sincere, and without offence til the day of Christ, that's the best policie that helps on piety, a spirit of discerning is useful to exact walking, an in∣lightened conscience helps the soul to be without offence:* 1.316 no man can walk circum∣spectly, but he that hath his eies in his head; he that walks in darkness with a blinde eie knows not whether he goeth; the eie of the minde is the light and guide of the wil and affections, and if that be blinde, those blinde faculties fall into the ditch of errour, terrour, apostacie and miserie: the Christians eies must be ful of light, we cannot have too much knowledge if it be sanctified, in one act of Religion, a Christian is to look many waies, inwards at his principle, upwards, to the pleasing of God, forwards at the reward, and his end, down-wards at the profit of men, &c. There are many eies upon us, and our eies must be upon manie, some long to see our

wel-doing, others watch for our halting, we had need get wisdome to carry usefullie to∣wards the good, and wisely towards those that are without: there's great necessity of true solid knowledge, to discern our own dutie and exercise charity, to minde our own bu∣siness, and yet to do good offices to Saints, and sinners, and to keep within our place and station: we shal finde some difficulty so to carry our selves as not to give offence care∣lesly, or to take offence causelesly: we should learn to see with our own eies, and not be led by multitudes, or wise, or learned; or godly:* 1.317 Oh what a blessed thing is it to be wise unto that which is good and simple concerning evil? with how much more ease may a Christian go through his Christian course with, than without,* 1.318 a solid know∣ledge? for wisdome is profitable to direct: yea it strengtheneth the wise more than wea∣pons of war: therefore it excelleth folly as far as light excelleth darkness: practical wis∣dome is infinitely beyond speculative, hence saith Solomon, the wisdome of the prudent, is to understand his way, Prov. 14.8. this trea∣sure of directing graces is practical, it helps the tongue to answer discreetly, the feet to walk exactly, the hands to work compleatly, to spend no time or pains in by-wayes, or by-blows: and it also concerns a mans self it doth not range abroad, and forget home, the greatest Politician is a very fool that can∣not order his own affaires with discretion, he that is not wise for himself is not wise at all,

God wil accept, and men wil praise that man that doth wel to himself: Paul prayes for the Saints at Coloss, that they might be filled with the knowledge of his wil, in all wisdome and spiritual understanding,* 1.319 Col. 1.9. For what end? why not to talk, but to walk worthy of the Lord, vers. 10. That's the only knowledg that ends in holy practise: soul-profiting is the end of spiritual understanding: they that aim not at this end, and by their studies are not furthered in this work, may have the repute of learned men, but shal never pass for judicious Christians.

Oh sirs, take much paines to lay up these graces that may direct you; certainly there is a vast difference betwixt a Christian of a solid judgment, and another of a weak head, though both sincere, the one knows duty, and lawful liberty, the others conscience is woful∣ly perplexed with nice and needless scruples, which render him a burden to himself, and of∣fence to others, and expose him to a World of temptations: An unsetled soul, that yet is wel-meaning but ignorant, is a Theater upon which Satan and seducers do act dread∣ful Tragedies:* 1.320 it is unstable souls that wrest and pervert the Scriptures, that are only con∣stant in inconstancy, and are tossed to and fro with every wind of Doctrine: Alas, these receive a new impression by every Sermon or Com∣pany, and as quickly part with, as they spee∣dily close with a new notion, so that you cannot tel where to finde them: But now a sober solid, wel-taught Christian hath fixt

the Staffe, and you may know where to finde him, and he knows where to finde his own Principles, he moves alwaies upon the solid Axle-tree of Scripture-truths and Duties, and by the help of this Sun can ordinarily finde his way in the dark mists of Errour, and by the hand of the Spirit he is led through the dark entry and narrow passage of Dutie to rest and satisfaction: hence it is said, that a spiritual man judgeth all things.* 1.321 i.e. that are doubtful, and is by this stock of directing graces assisted to behave himself wisely in a perfect way: Psalm 101.2.

2. Treasure up subjecting graces, that may help you to bear Gods will, and freely to sub∣mit to his dispose: Such as patience, humi∣lity, self-denial, weanedness from the world, heavenly-mindednesse, and that Rare Jewel of Christian contentment in all conditions: Oh what a happie soul is that to which nothing can come amiss, that is furnisht for every storm? Paul was a brave Scholar in this suf∣fering School, Phil. 4.11, 12. he had learned in all estates to be content: Its an hard task, and long Trade, but what cannot grace under∣take and overcome, through the help of as∣sisting grace? The truth is, a treasured Chri∣stian may say with David,* 1.322 My foot standeth in an even place, and so is stayd for all assays, as 'tis in Meeter: come what can come, the gra∣cious soul will light upon his feet, and stand upright, and not wrench his foot by turning aside into crooked waies: as a good man lies square to every command of God, so he doth

righteousness at all times: Wicked mens de∣sign is to push away the feet of the godly from their standing in holy paths and out∣ward comforts,* 1.323 therefore must they make strait paths for their feet, lest that which is lame be turned out of the way, Heb. 12.13. i. e. Get a principle of health and rectitude in oppositi∣on to that way-ward and wandring dispositi∣on of heart that is naturally in all men, that you may not turn aside to the right hand nor to the left, but hasten with a right foot in a straight course to the goal of Glorie: Grace strengthens the souls joints and helps against halting, Courage and holy resolution is a shooing of the Saints feet that they may walk steadily in slippery places: the whole Armour of God, even the precious stock of Christian gra∣ces wil fortifie the believing soul against the sharpest Encounters: Above all preparative for sufferings, there's none doth so bow the spirit to bear burdens, subject the heart to the Lords pleasure, help the soul to wait his lei∣sure, and secure from danger, so much as that Heart-quieting grace of Faith:* 1.324 this is the way to strength and safety, a believing soul is fit for any condition, and wil live by his Faith when all things fail,* 1.325 nothing can daunt him, all things are easie: He is, saith an Ancient, invincible in labours, strong for dangers, rigid a∣gainst pleasures, hardned against the alluring baits of the world: Oh the excellency and necessi∣ty of Faith, courage, and a Christian magna∣nimitie, a believing soul moves in an higher Orb than other Saints, as one saith, and leads

up the van of the Militia of Heaven: Faith sets the soul as an impregnable Rock in the midst of the Sea, and splits the waves of mens ma∣licious threats and hot revenge, so that it can say, as David, in God have I put my trust, I will not fear what flesh, what man can do unto me, Psalm 56.4, 11. Amongst other subjecting graces be sure you lay up a good treasure of that incomparable grace of meeknesse, which captivates the understanding to the obedi∣ence of Faith, and moderates the will to a due submission to the Lords dispose, and silenceth the lips against all murmuring expostulati∣ons: this precious grace takes all well that God doth,* 1.326 this precious grace take all well that God doth, and doth not rage against the In∣struments, it yieldeth active or passive obe∣dience to Superiours with chearfulness, though it dares not yield up its judgment to the gui∣dance of any mortal man, or Church on earth, yet it meekly lyes under the censures and pu∣nishments of men, committing all to him that judgeth righteously, as Christ did, 1 Pet. 2.23. These and such like suffering graces, and dis∣positions must Christians store up, that they may suffer according to the will of God, both for cause and call, and carriage in the sharp∣est conflicts they may meet with upon earth: The truth is, Sirs, You little know what lies betwixt you and the grave, you have not yet resisted unto blood, but you may: you little know what Religion may cost you, you may go through a long Vale of the shadow of death, to death, and fight with beasts at Ephesus,* 1.327 and then mount up in a fiery Charriot to Heaven:

Sit down then and reckon the charges in buil∣ding the Tower of Religion, and whether you have armor of proof to carry you through an Army of dangers and difficulties:* 1.328 Stock your selves for a storm, frame your backs for a burden, melt your wils into Gods Will, as you desire to hold out against fainting and de∣spair, and as you desire to heat that blessed Eugè, and sweet Encomium, from Jesus Christ, in Revel. 2.3-7—And hast born, and hast pa∣tience, and for my Names-sake hast labour∣ed, and hast not fainted—to him that overcom∣eth I will give to eat of the tree of Life, which is in the midst of the Paradise of God.

3. Endeavour to treasure up profiting gra∣ces, I mean such as wil help you both in do∣ing and receiving good: For the first, lay up such graces as wil render you serviceable in your places, Rom. 14.19.—Let us follow after the things which make for peace, and things where∣with one may edifie another, such as brotherly-love, or kindness, charity, meeknesse, forbearance, gen∣tlenesse, condescention, mutual Sympathie, compassion to soules, and zeal for Gods glo∣rie, a publick Spirit, and an heart to lament the sins and sufferings of the Church; 'tis a blessed thing to be of pu••lick use, it adds lustre to what is truly good to be diffu∣sive, and communicative. Some Christians have those useful gifts and graces, that others (though truly good) may want: the more good you have, the more good you may do; the Administration of the Spirit is given to eve-man to profit withal, 1 Cor. 12.7. God layes

in, that we may lay out, and we are to lay up great treasures on purpose that we may do the more good: that's an excellent expressi∣on of Luthers,* 1.329 that all things are made free by Faith, and all things are made serviceable by cha∣rity or love; It is the propertie and pleasure of a good soul to be doing good: Living Springs send forth streams of water, dead Pits must have all that they afford drawn out with Buckets; the fuller a gracious soul is, the more freely wil he communicate: there is as much comfort in doing, as in receiving good: you must be fitted for both, therefore pray for, and put on (as the Elect of God) bowels of mercy, kindnesse, humblenesse of minde, meeknesse, long-suffering, Col. 3.12, 13. that you may be disposed to glorifie God, edifie others, and serve your generations ac∣cording to the will of God, and at last give a good account of your Talents and Steward∣ship: Blessed is the man that hath his Quiver full of these blessed shafts, Boxes full of Cor∣dial Receits, whereby he may both wound sinners by admonition, and heal them by the sweet words of consolation. And then 2. You had need treasure up profiting graces, i. e. such as wil help you to get good to your own soules by all Gods dealings with you: Mix the Word and Rod with Faith, receive all with meeknesse, bring forth fruit with pa∣tience: All that God doth is for our profit, even tokens of his anger is for our advantage, Corrections are for our instruction,* 1.330 partaking of his holinesse is the peaceable fruit of righte∣ousness

that God aims at in all our troubles: All things would work together for our good, if we had a receptive principle, to him that hath a treasure shal more be given, accord∣ing to the proportion of grace received and improved: Ordinances would do us more good if we had grace to get good by them; an heart sanctified and stored with improving graces, is like Tinder, which soon takes fire, and is apt to keep it, till it be forced out: Na∣turalists observe, that Transmutation is easie in Symbolical Elements, such as agree in some prime qualities: Water is more easily turned into Air than into Fire: even so, an holy and spiritual heart wil be easily wrought on by holy and spiritual Ordinances: for here is an agreement in qualities, gracious qualities make the soul both receptive and retentive of heavenly impressions: grow in grace every day, and then you'l get good by all that God doth: There are several graces that dispose the soul to spiritual proficiency, as sensible∣nesse, brokennesse, and tenderness of heart, fit to receive divine impressions, which plowes up,* 1.331 and prepares the ground for the seed: and then apprehensivenesse of spiritual wants, burdened with sin, breathing after God and grace with longing hungring desires, which capacitates the soul for both sanctifying and satisfying incomes: strength of Grace is usu∣ally seconded with sweet discoveries, 1 John 2.14. I write unto you young men, because ye are strong and the word of God abideth in you: Strong and stored Christians have many precious

Epistles from Heaven; That's the third.

4. Treasure up persevering, perfecting and crowning Graces, furnish your hearts with such Graces as may help you through this world, and through death, and land you safe on the shore of Eternitie, such as these, sin∣cerity, humility, faith, hope, love, the fear of God, delight in him, resignation to him, re∣solution for him, contempt of the world, de∣sire of Heaven; if you have these Graces you shal never fail or fall: unsound Professors may and wil fall away, but such as are thus rooted shal grow up as high as Heaven, Hy∣pocrites may ascend many steps towards Hea∣ven, but he that hath sincerity at the bottom and perseverance at the top of this Ladder shal not miss of Glorie: O see to the up∣rightnesse of your hearts, and truth of your Graces, be not mistaken about your state, build high by laying the foundation low, if the root of the matter be in you, it shal not be eradicated; saving grace wil end in eternal Glorie: the girdle of Truth, the breast-plate of Righteousnesse,* 1.332 the shooes of Heroick Resolu∣tion, the shield of Faith, the Helmet of Hope, the Sword of Scripture-truths, and constant fer∣vent prayer, wil help the conflicting soul to a glorious Conquest, and God wil set an in∣accessible Crown upon the conquering Head of a persevering Saint: if you lay up perse∣vering Graces, you shal hold on and hold out, if your love abound in knowledge and in all judgment, your soules shal be without offence till the day of Christ, Phil. 1.9, 10. What

would you give Sirs, to come safely to Hea∣ven? Why! Do but lay up a good founda∣tion for your selves against the time to come, and thereby you do (as it were) lay hold up∣on eternal Life, 1 Tim. 6.19: Press foward, and be aiming at perfection, take heed of (so much as) seeming to fall short: heap up such Gra∣ces, so many, and such degrees and measures of them, that an abundant entrance may be made for you into the Kingdome of Christ, 2 Pet. 1.11. the great direction there prescribed is an addition of one degree of Grace to ano∣ther, or rather of one sort of graces to ano∣ther, and the word in Greek that's transla∣ted adde ye [vers.* 1.333 5.] is an elegant allusion to Virgins dance, who link themselves hand in hand, and observe a decent order in their recreating exercises: and 'tis observable that the same word is used in ver. 11. to express the adding or ministring to such a soul the en∣trance into Glorie: to note to us, the nearness and propinquity betwixt the highest degrees of Grace and the state of Glory, the link and chain of divine Graces, reacheth from the first uniting Grace of Faith, to the God-injoying grace of perfect love, these Virgin-graces go∣ing hand in hand in a believing soul, lead it higher and higher, til they bring it into the Princes presence, and Bride-groomes Cham∣ber: Oh how merrily wil you dance to hea∣ven, with these concatenated graces! the Lord stil taking by the end of this golden Chain, and drawing your souls every day nearer to glory, for the same Apostle saith,

We are kept by the power of God, through faith, to salvation, 1 Pet. 1.5. So that the soul is hap∣pie, by the Lords keeping and acting the grace of faith; we shal persevere, by the as∣sistance of God, as the efficient cause, and in the exercise and increase of all graces, espe∣ciallie faith, as the meanes: thus are Chri∣stians to treasure up all persevering graces, that they may not faint by the way, but hold out, and that their last may be more than their first, and this brave fabrick of grace may be raised up as high as Heaven: onlie I entreat you, be sure that you lay Christ for a founda∣tion, and dig deep in humiliation; you'l ne∣ver have a perfection of degrees, except you have a perfection of parts in integrity of heart; and you'l never reach glorie, unless Christ draw you with him, in his ascention by his merit, and spirit, therefore see to your in∣terest, and then grow in grace, and if you do these things, you shal never fail.

CHAP. XV. What experiences are to be treasured up.

THe third sort of precious useful goods, that the Christian is to lay up, is those various experiences, he hath in all passages of his life; certainly a Christian may be a great gainer this way, this is a grand dutie, a Cha∣racter of solid wisdome, and a meanes of more: So saith the Psalmist, concerning the various acts of divine providence, in Psal.

107.43. Who so is wise, and will observe those things, even they shall understand the loving-kind∣ness of the Lord: q. d. Such as set their hearts to consider of the Lords blessed and embroi∣dered workmanship in the World, have wise and observant spirits, and shal grow stil wi∣ser, and see more of God in his dispensations than other men:* 1.334 God opens his secret Cabi∣net to observant Christians, but he is much offended with those that regard not his works, and threatens to destroy them, and not to build them up:* 1.335 Psal. 28.5. But this is too high a work for brutish so••tish souls, it is the good soul that layes up experiences, the righteous man, saith Salamon, wiselie consi∣dereth the house of the wicked. Prov. 21.12. i. e. He takes notice what becomes of it, how the Lord deales with wicked men, and their houses: and so in all other affaires, both publick and private,* 1.336 God's carriage to both good and bad, in mercy and judgment, as Scripture testifies.

But I shal rather keep close to the Christi∣ans personal experiments that relate to him∣self, and desire every childe of God to trea∣sure up experiences of these four sorts.—

VIZ.

• 1. Of the vanity of the World.
• 2. Of the treachery of his heart.
• 3. Of the bitterness of sin.
• 4. Of Heavenlie discoveries.

1. Lay up experiments of the Worlds va∣nity, Solomon made such a Collection all his

life long, and recollects it in his Ecclesiastes, in his declining old age: he had great opportu∣nities, and large faculties that did capacitate him for such an experiment, he knew better than any man breathing, what the flattering World could do for her beloved minions, yet cries out at last, all is vanity, yea vexing vanity:* 1.337 and the whole book is an Induction of parti∣culars, to prove this assertion: And what can the man do that cometh after the King? alas, sirs, if you make the like disquisition, you must needs make the same conclusion; you cannot search more into, nor make more, of the creature, than Solomon, yet he found va∣nity ingraven upon the choicest enjoyment: and have not you also found the like in your time and observation? Wel then Christian, rub off the rust and dust of old experiences, read the wise-mans last and soundest lectures on the whole Creation, and let your dear-bought experiments comment thereupon, and lay up both text and comment in your hearts for after-times; poor soul, consider, didst thou ever trust the World, but it deceived thee? Hath it not failed thee at such a time? and disappointed thee in such a case? O how didst thou blesse thy self in such an expectati∣on? but alas, thou didst but grasp the sand or smoak: hast thou not found riches uncertain?* 1.338 friends inconstant, relations vanishing? have you not seen the World passing away, and the treble en'oyments of it, pleasure, profit, and preferment,* 1.339 (just like the sliding stream of a swift River) hastening towards their

primitive Chaos of vanity and confusion? However men may be bewitched with the Worlds bravery, yet the spirit of God judg∣eth of it,* 1.340 but as a meer phantasie, or Pageant-shew, or as a Mathematical figure, which is but a notion, an Idea in the fancy or imagi∣nation: at the best 'tis but an accidental fi∣gure without substance: what solid content have you ever found in it? when you have sought to the Creature, hath it not answered, 'tis not in me to fil the soul, or do you good? or at best but like a dream of the night-visi∣on, when the hungry and thirsty think they eat and drink,* 1.341 but are faint when they awake: have not your souls found this too true by sad experience? why now, lay up these things, produce them out of your store, and learn thereby to trust the World no more: Oh what good may these do you upon a tem∣ptation to carnal confidence! tremble to pierce and prejudice thy soul again, never lean upon this broken reed, that wil run into thy hand and heart, and pierce thee with many sorrows here, and be in danger to drown thee in eternal perdition, 1 Tim. 6.9, 10.* 1.342 The truth is, there's nothing answers our desires and hopes in this World, nothing pleaseth us so wel in the fruition, as in the expectation, we finde the World but a lie, and the sweetest comforts, lying vanities, and (as one saith) our leaning-staff becomes a knocking Cudgel: wel then, since you have found it so, look upon it as so, and lay up that experiment.

2. Lay up experiences of the treachery of the heart, read over Mr. Dykes Treatise of the deceitfulness of the heart, and compare your own experiences with that book: But especially read and study wel this multifari∣ous book of a base heart, consider and re∣member those wayes of guile and guilt, that have cost thy soul so dear: as thus, in such a duty my heart gave me the slip, in such a temptation my heart led away my hand or foot, and caused my flesh to sin, in such an enjoyment my perfidious heart was stollen away, in such an affliction I had discontented risings of heart, and my tumultuous quarrel∣some spirit made me to speak unadvisedly with my lips, I'le never trust this deceitful heart again; who but a fool wil venture his whole estate with a known Thief? what wise man wil trust a known Jugler?* 1.343 Solomon saith, He that trusteth in his own heart is a fool: and I shal be the most errant fool that breath∣eth, if after so many cheating tricks, I should confide in this perfidious Traitor. Ah Chri∣stian, I appeal to thine own experience, how many a woful instance hast thou had of the hearts deceitfulness? It is apt to deceive, and as easie to be deceived, and self-deceit, is the most dangerous: the heart, since the fal, is naturally of a va••rous, subtile, and fickle temper, and is stil made worse and worse, by the deceitfulness of sin, Heb. 3.13. which is as it were woven and twisted in the frame and constitution thereof, and so those two cheats conspire to undo the poor soul: and

were not God a more fast friend to the Saint, than he is to himself, there were no salvation for a sorry sinner:* 1.344 for every Man is a Sathan to himself, and the sincere Saint wil pray most (with Divine Austin) to be delivered from that evil man himself;* 1.345 and is more afraid of the folly that is bound up in his own heart, than of assaults from without: and indeed the reason of a souls self-confidence, is self-ignorance, or not laying up experiences of the hearts deceitfulness;* 1.346 the truth is, a poor self-deceiving sinner dares not look into his heart, lest he finde not things there as he fancieth, or would perswade himself, but puts all to the venture, like a desperate bankrupt; but a childe of God cannot but see this trea∣chery that others hide or counterfeit, and willingly sees it, and as sadly laments it, and as watchfully avoids those deceits: observe it, though deceivings by the heart be bad, yet ob∣serving and laying up such sad experiments is certainly good, and of singular use to the sincere and serious soul: the Lord help us all so to note, and be afraid of our naughty spi∣rits, that we may trust them less, and God more, while we live.

3. Lay up experiences of sin's bitterness: consider what were the insinuating waies of sin and Satan to intangle you, and the sad effects of sin, what tears, and groans, and bitter bickerings it cost your captivated souls, to extricate your selves, and regulate your state: Oh the intricate windings of that croo∣ked Serpent? what strange and subtile me∣thods

and devices did Satan use, to trap and overtake you with his fresh and furious as∣saults! how often hath he presented the bait and hid the hook, hath he not set before your credulous souls, the pleasure or profit of a base lust? hath he not extenuated sin at first to bring you to commit it, and afterwards ag∣gravated it to drive you to despaire? sin doth cheat us with golden Mountains, as one saith, but leaves us in the suds at last:* 1.347 the first act of delightful conception ends in painful or mortal travel under divine indignation: though sin was delightful at the first, yet it al∣waies proved bitterness in the end: ask your own hearts, what fruit had you of those things whereof you are now ashamed? the awake∣ned conscience wil answer the end of those things is death, deadly pain, or eternal death,* 1.348 repentance, or vengeance: your wilde Oates sown in youth with delight, rose up in bitter Hemlock and Wormwood; though wick∣edness was sweet in the mouth, yet it is turn∣ed to be as the gall of Aspes within: yea the cruel venome of Aspes, as Moses testifies, i.e. capital, deadly, biting poyson, so it proves: Oh the dreadful stings and pangs that sin left behind it! with what feares and teares, ter∣rours and horrours did it fil the poor penitent soul! what broken bones and affrighting cares had the offending prodigal before he was ad∣mitted into his fathers sweet embraces! how long did the humble suitor lie at the gates of mercy before he could get admission! or see the Kings face, or obtain the joy of Gods sal∣vation?

not that God is so hard to be entrea∣ted, or delights in a poor Creatures malady or misery, but that he may affect the heart with the evil of sin, stir up more longings af∣ter grace, prize Christ and pardon, and learn to sin no more; therefore he keeps the soul long in suspence, even when his bowels yearn upon it, as Joseph's did upon his brethren, upon the like ground, as he dealt with Miriam in healing her body of the Leprosie, if her fa∣ther, saith he, had but spit in her face, should she not be ashamed seven daies, Num. 12.14. Thus God would have us to know, the worth of his favour, by the want of it for a season: surely, sirs, if you would lay these sad experi∣ments in store, it would prove a notable An∣tidote against the next assault: the burnt child wil dread the fire: Oh what sin-abhoring re∣solutions had the penitent soul in its deep hu∣miliations? if you had come to David whilst he was bathing himself in briny teares, and said, what saist thou now to murder? how dost thou like thy fleshly lusts? wilt thou buy repentance at so dear a rate? and fall again into uncleanness? would he not have an∣swered, O no, God forbid that I should sin again? I wil be rackt or torne in pieces, rather than dishonour my God, grieve his Spirit, and fill my poor soul with such tor∣menting troubles: Certainly, when poor David was roaring,* 1.349 by reason of the disquietness of his Spirit, when there was no rest in his bones because of his sin, he had other thoughts of his sin now, then when he was entring and ad∣venturing

upon the act, or engaged in it: there's no man so bruitish scarce, but will ab∣stain from that which experience tels him hath done him hurt: a wise man will forbear stale-drink when he knows infallibly it will cast him into a fit of the stone: So the Chri∣stian that hath laid up experiences how dear sin hath cost him, will thus argue, I remem∣ber what an ill condition sin brought me in∣to, I had need sin no more lest a worse thing come unto me: Sin broke my bones, but now if I sin again I fear it wil break my neck, sin filled my soul with heart-shaking fears; but I may expect it wil now fill me with heart-de∣solating despair: it brought a•• hell into my Conscience before, but now I fear it wil cast my soul into hell: Lay up and make use of these sad experiments, and I may then almost say, Sin if you dare:

4. Lay up divine Discoveries, which your soules have had sweet and satisfying experi∣ences of: if you be Christians, such you have had, I dare say, and you dare not deny: I find very many precious Saints that have kept a Diary of Gods dealings with their souls,* 1.350 as Reverend Mr. Carter, and many others: there are two sorts of Experiences that I shal com∣mend to you to treasure up: 1. Special Pro∣vidences; 2. Spiritual Influences:

1. You are to lay up Experiments of Gods gracious Providence about you; the Wise God hath so disposed of affairs concerning his People, that one part of our lives may help us in another, the Van and former part of our

daies may contribute to bring up the Rear and remainder of them: as thus, the soul argues, The Lord hath helped in such a strait, directed in such a doubt prevented such a fear, broken such a snare, and he is the same God still; and will help for the future: Let the Saints set up some [Eben••ezer] stone of help, as a memo∣rial of former goodness: Let souls make use of the excellent Scripture-Logick, Hath, Doth and Will Deliver; Write down Signal Provi∣dences, or lock them up in the safe Chest of a sanctified Memorie, and produce them when you are non-plust, and have your back to the wall: Sweet experiences of by-past delive∣rances are not the least part of a Christians treasure: though I would not have you dote upon them, or imagine that God can go no further than he hath gone, which may more daunt you in new and greater troubles, yet withal,* 1.351 do not despise them, and slight them, but lay them up and plead them with the Lord as the Church often doth: One part of Psalm 74. is a sad complaint of Gods anger, and the Churches affliction; the other part is an encouraging rehearsal of former Provi∣dences: Thus the assistance formerly vouch∣safed proves an argument for the Saints fu∣ture encouragement:

2. You must also lay up Experiences of soul-inlargement and refreshing Comforts: as thus, In such an Ordinance I met with God, and beheld his Reconciled Face: In such a Duty my graces were quickened, exercised, en∣creased: In such a Chamber or Closet my

heart was warmed, melted, satisfied: In such a Company, with such a Society was my soul enlarged, resolved, and sweetly transported beyond my self: Oh what a blessed day or night was that unto me, when I had the kisses of Gods mouth, the smiles of his Face, and had a clear acquittance sealed to my consci∣ence of the remission of my sins! I well re∣member it, and my heart danceth within me to think of the sweet daies of mutual inter∣course that God and I have had together! These are not alwaies to be expected, such Sweet-meats of divine Joy are not a Christi∣ans constant common fare, a pining time may come, I'le make much of, and long store up such sweet & secret hints of Love against a time of need. God forbid that I should lose this Token for good, this broken Ri••••, this Pledge from Heaven: this may stand me in stead in a dark & gloomy day, when the Lord shal frown upon me as an Enemy, and put me from him as though he would forsake me, then will I say unto God, as Job, Thou know∣est that I am not wicked, Lord,* 1.352 dost thou use to deal so with wicked men, or reveal thy self thus to them that know thee not? Art thou wont to stir up in the carelesse world, such penitent be∣moanings, such ardent breathings, and such vehement pantings after thy self? And hast thou ever given in such familiar discoveries to unregenerate soules, as my heart hath had experience of many a time? and is this the manner of man, O Lord? Are these thy waies with unsanctified soules? Wilt thou

hold communion with those that never were united to thee? Doth not such communion pre-suppose an union? either these Expe∣riences are false and counterfeit, or I am thine, for whom thou lovest once, thou lovest to the end: though I be fickle and inconstant yet thou art the same, and unchangeable in thy love; now I dare not say that all these sweet Experiences are meer fictions, dreams and shadows, no, God forbid; I humbly hope they were genuine evidences of thy spe∣cial Love, arising from and built upon the Word and Spirit, yea they carried their evi∣dence along with them, and left such stamps upon my soul as can never be forgotten or worn off: I can appeal to thy self, O Lord, if such passages were not betwixt thy self and my heart, which no creature upon earth hath known off; and since thou canst not deny thine own Name in-graven on my heart, and sealed sweetly to me, I commit the matter wholly to thee, though now thou seem to carry strangely towards me, as though thou hadst quite cast me off, yet thou art my God still, my loving Father, and only Friend, I cannot part from thee, I will not let thee go; there was once love betwixt us, and though now in wisdome and faithfulnesse thou seem to smother thy bowels of Mercy, and restrain the effects of thy Love, yet thou hast the same heart now as thou wast wont to have, I know it by the workings I feel in mine own breast towards thee; And therefore Lord I hang upon thee, and plead (with David)

Where are thy former loving-kindnesses which thou shewedst to me?* 1.353

Thus, Christians, thus lay up, and thus draw forth your sweet Experiences in such a time of need, in this Night of desertion, as Thamar once did produce Judahs Staffe,* 1.354 Sig∣net, and Bracelets, as her Pledge when she was brought out to be burnt. O Sirs, when God deals graciously with you, cast not these pre∣cious Love-tokens at your heels, as whorish spirits do, but lay up these testimonies of of Love, sent from your Husband Christ, a∣mong your choicest treasures, that you may produce them as occasion serves.

CHAP. XVI. How a Treasure of Comforts is to be laid up in the Heart.

A Fourth Treasure to be hoarded up in the breast of a Believer, is the sweet and satisfying comforts of the Spirit. 'Tis true, these are the Arbitrary and immediate effects of the sanctifying and sealing Spirit, yet or∣dinarily comfort is dropped from Heaven in∣to the believing Soul in a way of Duty and holy endeavour, the nearer we approach to the Sun, and the more light and heat, now exercises of Religion are a soules approach∣ing to the Sun of Righteousness, and for this cause 'tis good for us to draw near to God, that we may anchor and center our souls up∣on

him, where only we shall have Rest: This present Reward wee may finde in keeping Gods Commandements, Grace and Peace, Holiness and Comforts go usually hand in hand, for her wayes are wayes of pleasantnesse, and her paths are peace, Pro. 3.17. And great peace have they that love thy Law, Psalm 119.165. Every gracious act hath some degree of com∣fort annexed to it,* 1.355 peace is in them, as well as on them, that walk according to Rule, and these good old wayes bring us to rest in God,* 1.356 and produce a blessed Sabbath of Rest in our spirits: if you keep Gods Commands, Christ wil send the Comforter to you, nay, himself will come unto you, and make his abode with you John 14.15, 16-23. Be much in the performance of holy Duties, and enjoyment of God in Ordi∣nances, and therein you may behold his beau∣tiful Face, and hear his pleasant Voice: here you may suck and be satisfied at these breasts of Consolation, through these blessed Pipes you may derive solid Joy, and enjoy ravishing sweetnesse: improve Scripture-truths, act spiritual Graces, lay up reviving Experien∣ces, and the result of all will be refreshing Comforts.

But besides these, I counsel you to hoard up and make much of such thoughts as may be streams to feed and fill the well of solid, set∣led comforts in your hearts: Take only these four Directions:

1. Lay up all your comfort in God alone: God is the father of Mercies,* 1.357 and the God of all consolation; there's not a beam of Light or

stream of Joy, but what proceeds from this Sun and spring of Grace and happinesse: the great God that made all things with a word, can speak and make peace in the confused heart, 'tis one of his Royal incommunicable Prerogatives, Isa. 51.12. I, even I am he that comforteth you,—If God comfort,* 1.358 who can sad∣den? and if God afflict, who else can comfort? The Air lights not without the Sun, the fuel heats not without the Fire, neither can any Instrument chear up a drooping heart, where God suspends his influence;* 1.359 but Gods Chil∣dren have been encouraged and comforted in God in the absence of other comforts,* 1.360 as Da∣vid and Habakkuk: O Christians, learn this divine Art of fetching all your comforts from God, lay up your stock of comfort in the Rock of Ages, this will be as honey out of the Rock, as water from the fountain, that comes free∣ly, sweetly, purely and abundantly: if you lay up all your comfort in the streams, what wil you do for comfort when the streames are cut off? if you hang your comfort on every hedge, it will be far to seek in a day of need: but if God be your portion, the Antidote is at hand, so that you need not fear poysoning or perplexing evils, for his very Rod and Staffe shall comfort you; Old Chytraeus had this only and all-sufficient Medicine and Remedy in his troubled affaires, to support his fainting heart, the Fathers heart, the faithful Word and powerful hand of Jehovah, and thus he sings,

Unae est in trepidâ mihi re Medicina Jehovae, Cor Patrium, os verax, omnipotens{que} manus:

Hence it was that holy David disclaims all the world, and saith, he hath none in Heaven, or earth besides God, Psalm 73.25, 26. and when all was gone he had stil a sufficient portion in the absence or opposition of all the world; hence it is that the Saints have been like mount Zion, and remained impregnable in the midst of waves, being setled upon the Rock of A∣ges: O Sirs, could you account God your ex∣ceeding Joy, how sweetly and chearfullie would you go to his Altar upon all occasions, Psalm 43.4 And if you lay up your comfort in God, you may know where to finde it when you have lost it, and none can take your joy, because they cannot take your God away from you: That's the first:

2. Lay the stress of your Comfort on free Grace in justification: here only is the spring of all your comfort, Rom. 5.1. being justified by Faith we have peace with God—Yea, peace within, in our own consciences, for we glory in tribulations, ver. 3. Gratuitous justification is the ground of all Consolation: Christs righ∣teousnesse imputed is the sweetest word in all the Scriptures, which is ten times repeated in Rom. 4. though Papists make a mock of it, let Protestants make much of it, it is the swee∣test Flower in our Garden, the Jachin and Boaz of our Gospel-Temple, the Ladder where∣upon soules ascend to Heaven, our only com∣fort

is bound up in the Covenant of Free-grace, not in that of works: Stick to this, stickle for this, let all go, rather than let this go, it is the chief Article and principle of our Religi∣on,* 1.361 upon which the Church stands, without which it fals, as Luther saith: O therefore let no mud defile this blessed stream, study free grace, ascribe all to free-grace, lay up thoughts of undeserved distinguishing grace. Remember what our blessed Redeemer hath done and endured, let the dolours of his soul be the solace of your hearts: fetch your onlie comfort from his bitter cross: consider, how fully Christ hast satisfied divine justice, how large and liberal the Gospel-proclamation is, how our dear Redeemer opens his armes and bosome to embrace re∣penting prodigals, how he bids all welcome, and never yet cast off any that came unto him: how he hath pardoned infamous sin∣ners, and hath received gifts even for rebelli∣ous: roll these in thy minde, clap the promi∣ses warm to thy heart, let the hysop of faith sprinkle Christs blood upon thy conscience, for generals afford no comfort; particular application is the only means of consolation: an hungrie man takes little pleasure in ga∣zing upon a feast, while he tastes not of it, David's Table spread with dainties in the midst of his Enemies, rather vexed than pleased those envious Spectators: 'tis a bles∣sed thing to think of pardon of sin, justify∣ing grace, adoption, reconciliation, but what comfort can we take therein, except we can

say,* 1.362 he loved me, and gave himself for me: my Lord, and my God, my Redeemer liveth, a crown of life is laid up for me? O this, this is the life of our lives, the support of our souls! yet if you cannot alwaies say, that grace is yours, Christ is yours, and Heaven is yours, yet be much in the thoughts of free-grace, pore not upon your vileness and un∣worthiness, but ponder upon that which can answer all in one word, I will have mercy, be∣cause I will have mercy, and on whom I will have mercy: Lay up such Scriptures as these, Rom. 3.24. Isai. 53.4, 5, 6. & 43, 25. Heb. 8.12. That by the comfort of these and such like Scriptures you may have hope: they may be worth Mines of Gold, and all the World, in a day of darkness to the doubting Christian.

3. Store up your clearest evidences of sin∣cerity: the spirit ordinarily conveyeth com∣fort by shining upon its own work; and by helping the soul to make practical syllogisms, as thus, whosoever doth sincerely cal on the name of the Lord shal be saved,* 1.363 but saith the soul, I do sincerely pray and performe other Christian duties, therefore I shal be saved; or thus, grace is with them that love our Lord Jesus Christ in sincerity,* 1.364 but saith the soul, I love the Lord Jesus in sincerity, therefore I have the grace or favour of God; the major proposition is a Scripture-assertion, the mi∣nor, or assumption is from a souls inward ex∣perience of sincerity, and the spirit of God witnessing with an upright heart and consci∣ence,

helps the soul to this demonstrative in∣ference and conclusion, that he is a Childe of God, in Gods favour, and shal be saved: and thence ariseth satisfaction and consolati∣on: the poor soul by a reflex act doth view the seeds and sproutings of a sincere faith and love, and saith, though these have not purchased my husbands love, yet are they sweet effects thereof; these divine Ornaments of saving graces do satisfyingly evidence that my soul is betrothed to Jesus Christ: if your souls be all glorious within in sanctification, 'tis a good sign your cloathing is of wrought gold in justification•• make sure and clear your effectual vocation,* 1.365 and then you clear up your eternal election: the sanctifying spi∣rit witnesseth with the sanctifyed soul that it is a childe of God:* 1.366 and thus some understand those three that bear witness in Earth, the spi∣rit, water and blood,* 1.367 to be the cleansing acts of the spirit, evidencing the souls interest in our Saviours efficacious merits: but this I desire of you, to clear up the truth of grace, fall upon the old trade of enquiring after marks of sincerity, yet do not think the bare hearing of them, or having such notes in your Books or memory, wil be sufficient meanes of comfort, but lay your hearts by them, in a close and convincing application, improve them by a self-posing examination, and then fetch inferences therefrom, in a rational way of argumentation, and lay up those deducti∣ons against a time of need, write it down that thou maist have it to shew under thy hand

against the quarrels of an unbelieving heart: treasure up the meanes and instruments of your peace and settlement, the time when, and place where your souls were satisfied, the low and hopeless state your souls were in be∣fore the Lord did visit you from on high: O lay up carefully the various circumstances a∣bout your satisfying comforts, the seasonable incomes thereof, their powerful entrance, and self-discovering, soul-recovering evidence: lay up the gradual progress, or sudden illap∣ses of comfort into your hearts, with the strong abiding impression they left upon your spirits: finally lay up the sweet result and strengthening effects of those your consolati∣ons, that so for the future, in the multitude of your disquieting thoughts within you, these comforts may again delight your souls: Psal. 94.19.

4. Lay up teares in Gods bottle, prayers in God's book, comforts in others breasts, and promises in your own; I put all under one head, for brevity sake. 1. Lay up many teares in God's bottle,* 1.368 comfort is the portion of mourners, it is promised by God, pur∣chased by Christ, applyed by the spirit of comfort, & only suitable to weeping mourn∣ing souls,* 1.369 it is the usual constant design of God to comfort those that are cast down, to heal the broken in heart, to revive drooping souls, and contrite hearts; Do you mourn for your sins, and God wil comfort you in your mourning, the sorrowes of the Saints are like the pangs of a travelling Woman, that

tend to and end in comfort, John 16.21. Re∣pentance is the ready road to contentment:* 1.370 the same word in Hebrew, that signifieth first to repent, doth also denote comforting or ceasing from sorrow, because true comfort belongs only to the penitent: the Jews fable,* 1.371 that with such as weep in the night, the stars and planets weep, and if they let the tears fal down their cheeks, God is ready with his bot∣tle to receive them, which he pours (say they) upon the Enemies Edicts to blot the writings that the Jews shal receive no hurt thereby: But sure I am, God is much affected with his Childrens teares, and comes (as it were) with an Handkerchief to wipe away those tears,* 1.372 or rather (as the Scripture speaks) puts their tears into his bottle, and reserves them as a precious Liquor for their future comfort: shedding penitential tears is a spiritual seed-time,* 1.373 and they that sow in tears shal reap in joy; even sheaves of comfort are the har∣vest of this precious seed-plot: this briny water shal be turned into refreshing wine: according to the depth of your sorrow, wil be the height of your comfort: not a tear shal be lost that's of the right stamp: every graci∣ous groan is set before the Lord as delectable incense, and every drop distilled from a bro∣ken heart, shal in time multiplie to a flood of joy: who was more dissolved into tears than holie David? and who had a heart more ful of joy, or a tongue so ful of the high praises of God, as that sweet Singer of Israel? O sirs, grieve much for sin, and you shal rejoice

in, and for your grief: plentie of tears pre∣pares for, and ushers in plentie of joy: But 2. Lay up many prayers in Gods book, as wel as tears in his bottle, be much in ap∣proaching to the Throne of Grace: the sighs of your spirits wil be ecchoed with the sweet gusts of God's spirit: the spirit of grace wil be a spirit of peace; as prayer goeth up, com∣fort comes down; God makes Children joy∣ful in the dutie of prayer, as wel as in the house of prayer: for this (saith the Psalmist) shal everie one that is godlie pray unto thee,—surelie then in the Floods of great Waters they shal not come nigh unto him, Psal. 32.6. Prayer reacheth to Heaven, and fetcheth hea∣ven into the heart: prayer seeketh, and the soul by faith in prayer seeth Gods face,* 1.374 which is a heart rejoicing sight: it scattereth fears, lighteneth the soul, and preventeth shame and sorrow: ask, saith Christ, and yee shal re∣ceive, that your joy may be ful, Joh. 6.24. Therefore, Christians, pour out your heart to God, and he wil pour in comfort to you: And then, 3dly. Comfort others, as you are able, emptie your selves of experiences, by communicating them to afflicted souls, and they shal recur and retreat upon you with double advantage: there is much pleasure in opening our hearts to Christian friends: when you say, come and I wil shew you what he hath done for my soul, God wil do more for your souls: if you help others, God wil help you: you little know how it may com∣fort you to impart comforts to others: Mr.

Knox rose off from his sick and death-bed, and would needs go to the Pulpit, that he might impart to others his sweet Meditations on Christs Resurrection, and the solacing con∣solation he felt in his soul: there's no envie in spiritual things, it's the propertie of a Childe of God to long, that others might taste of that which his soul feels comfort in: and indeed, God makes the breasts of some, to be the store-house of comfort for others, 2 Cor. 1.6. Whether we be comforted, it is for your consolation, and salvation: not onlie by way of sympathy and affection, but by way of intercourse and communication: Besides, the more you comfort others, the more you have to pity and comfort you, the law of gratitude wil ingage them, and the treasure you have laid up in them wil dispose them to be helps to you in the day of your sadness. 4. Lastly, store up Scripture-cor∣dials, Covenant-promises in your souls: Psal. 119.50. This is my comfort in afflicti∣on, thy word hath quickened me: this was David's portion, heritage, and his Song in the house of his Pilgrimage; especially im∣prove and apply Gospel-promises, these are (fasciae Christi) the swadling-cloaths of Christ, these are like Aqua vitae to the fainting soul: the Scripture is ful of them, some have ob∣served that the Covenant of grace is menti∣oned directly an hundred times, but by clear and necessary consequence a thousand times in the book of God: God hath laid in all these promises for our comfort, that we

through patience and comfort of the Scri∣ptures might have hope:* 1.375 to this very end is it, that God hath not only spoken but sworn, that we might have strong consolation, Heb. 6.18. Promises are the breasts of consolati∣on,* 1.376 at which you may suck and be satisfied: promises are sacred Anchors, to fasten the soul upon the Rock of Ages, white sales for the blessed spirit to waft over souls by, to the haven of rest; they are Gospel-pailes, bowles and breasts to suckle and feed the Lords Lambs, and rich Mines to make the Christi∣an rich in grace, and rich in comfort: there∣fore let Christians alwaies have these divine Antidotes at hand, for the help and support of their fainting souls: onlie look to your right to, and improvement of the promises: Divines observe a two-fold right to promises: 1. An hereditary right, [jus haereditarium] as we are co-heirs with Christ, so an interest in, and union to Jesus Christ, gives us this right. 2. A right of aptitude, fitness, dispo∣sedness, [jus aptitudinale] and this is by ha∣ving holy dispositions, Gospel-qualifications, and the required conditions of conditional promises; this is necessary as wel as the other, look you after both, and then you shal have the comfort of the promises, and a sure foun∣dation of lively hope.

Thus I have endeavoured to help you to hoard up these four precious and necessary treasures of truths, graces, experiences and comforts, let none of your souls be found destitute of these, or of a large share thereof

particularly, for this last: O let not the con∣solations of God be smal in your eyes,* 1.377 set an high price upon them, store them up, they are not the least part of your treasures; these will fit you for Gods service, qualifie you for enduring afflictions, fortifie your spirits against temptations: you that at present are dandled upon the knee of Gods fatherly indulgence, satisfied with favour, and sit at the high Table eating and drinking in Gods presence, feasting your soules with the dainty-meates of Assurance. Consider how soon may the Lord turn the Tables, give you bare commons and water of gall to drink, and fill your soules with bitternesse, be sure, you shal not alwaies live by this kind of spi∣ritual sense, a time of heavinesse may come, when you must cast anchor in the dark, and act a faith of adherence upon an unseen Re∣deemer; yea,* 1.378 trust in that God whom your soules do also fear as one that is ready to kill, you: and you'l finde it an hard thing, to hang about an angry, chiding, scourging Father; therefore lay up the comforts your soules do now partake of, give God the glorie of them, and recollect them in a time of dark∣nesse, plead them before the Lord, and upon a due sense of those, though now you see him not, yet love him, and believe in him, and in due time you shal rejoyce with joy unspeakable and full of glory, 1 Pet. 1.8.

CHAP. XVII. How a Christian is to maintain and encrease his Treasure.

THus I have largely handled Directions for obtaining a Treasure, and particu∣lar instructions about particular Treasures to furnish the poor soul. Now 'tis also necessary to take heed of losing or diminishing this Treasure,* 1.379 'tis a piece of wisdome to keep as well as get, to maintain as well as obtain a Treasure: a little negligence loseth that sud∣denly which had been got with much dili∣gence: Salomon saith, there's a time to cast away stones, and a time to gather stones together, but there's no time to cast away these precious Treasures, you must keep what you have and stil be gathering more: Now to help you herein, take these ten practical Directions:

1. Let not Satan rob or circumvent you: he is that evil One that envies a Saints treasure, he steals away the seed of the Word, lest it be∣come a treasure of divine Truths; He it is that most grudgeth our growth in Grace, the better the soul is treasured, the more assaults must he suffer from the evil one, a Pirate makes most at a rich laden Ship, a Thief breaks not into the Beggars Cottage; the Devil lets his sworn Vassals live in peace, but raiseth an hurry in the Believers heart: This Juggler will transform himself into an Angel of light, that like a Famili•• he may pick our pockets

with more ease and less suspition; as he foists in dangerous Errours under the notion of truth, so he allures to damnable sins under the paintings of Vertue: take heed of both, observe it, new Notions may eat out the heart-root of Religion as well as corrupt practices: Satan may rob us of our treasure by subtile insinuations of new light as well as grosser temptations to apparent works of darknesse: for these drink up the marrow of those spi∣rits that should be laid out otherwaies: there∣fore take Pauls advice, refuse prophane and old wives fables, and exercise your selves rather to godliness, 1 Tim. 4.7. Strivings, though they should be even about Scriptures and the Law, may come to bee unprofitable and vain, Tit. 3.9. Great Triflers are no good trea∣surers, and many great Disputers have argued away much of their Religion; or at least have filled their heads with Notions rather than their hearts with saving truths or savou∣ry affections: Precious Saints have complain∣ed that even necessary Disputes have put their spirits out of tune: You have zeal little e∣nough for the vitals of Religion, let none run in by-channels: the Lord help you to prize more a fundamental truth, and a degree of saving grace, than a fine Notion or victorie over an Antagonist: take heed lest Satan cast into you a spark of false zeal and blow it up to an eager dispute for an opinion, to divert or excuse you from medling with the more weighty matters of Christianitie.* 1.380 O Chri∣stians, be not ignorant of Satans various me∣thods

to get an advantage against you, that he may rob you of your treasure: you know the old Serpent when he was young out-wit∣ted our first Parents in their best estate: now he is grown more cunning by almost six thou∣sand yeares experience, and we more foolish in this dotage of the world, we are in great danger of undoing: O lets watch and pray that we enter not into temptation, keep out of Satans Road, hold him at staves-end, sus∣pect his wiles, resist his power, that neither his seven heads by plotting, nor his ten horns by pushing, may deprive our souls of our precious treasure.

2. Fill not your hearts with the world: Carnal men have the world set in their hearts, and are therefore called,* 1.381 the men of this world; that have their portion therein, and that is to∣tally inconsistent with this heavenly Treasure: and the more you admit the world into your hearts, the more you thrust out divine things: As the shining Sun eats out the burning fire, or as the abundance of weeds sucks up the vertue of the earth that should nourish the herbs and fruit-trees, just so do Riches choak the Word by a wicked encroachment they have upon the heart: the love of the world justles out the love of God,* 1.382 1 John 2.15. Love and Royaltie can endure no Corrivals: 'Tis true, Religion begot wealth, but the daughter devoures the mother, as the Proverb hath it, worldly-mindedness is directly opposite to heavenly treasures: O let not your hearts be in the world, though your heads and hands be

in it: the heart is to be reserved for God; if Riches be placed in that Closet, Christ must be thrust into the Stable:* 1.383 if Riches encrease set not your hearts thereon; in the Apostles times, the Saints cast their money and estates at the Apostles feet, thereby signifying, saith an An∣cient, that they were fitter to be trodden upon, than doted upon, or rather to be a step-stone to divine things, than a burden on our backs: but the truth is, these outward things are too many, rather a stumbling block to cast them down, than a foot-stool to lift them up: it is better bee without great Estates, then to have them for a snare: tremble lest you bee over-charged with the cares of the world, or be bewitched with the delights here below: Be not like that carnal Cardinal, that preferred his part in Pa∣ris to his part in Paradise: But say, as that no∣ble Commander to a common Souldier, Thou art not Themistocles, take this trash to thee, for so he called and accounted the Persian spoils, of richest Jewels and goodliest Ornaments: So do thou scorn to load thy noble soul with such unworthie baggage, cast out those wares that will sink the ship of your souls: One staffe will help in your journey, but a bundle will be burdensome carriage; a garment fit for the body is nimble and useful, but one that's too wide, or with a long train, is in dan∣ger to be troublesome to the party that wears it and others: not that I would have you to cast away the good mercies of God (though you must cast your bread on the waters) but cast the world out of your hearts; Let not

your precious souls be like the Serpents belly, joined to the dust: if you possess much of the world, let it not possess you, fear your selves in this most: How many Demas's are hereby ship-wrackt? How many Sampsons have lost their best strength by the embraces of this Dalilah? Alass, thousands have been cheated of their spiritual Riches by its Syren Songs, and bewitching charmes: And there∣fore let our souls stand at a distance from it, make no friendship with it, let us more sus∣pect its fawnings, then fear its frowns, a false Friend will prejudice us more than an open Foe, let no earthly treasure take off our spi∣rits from an heavenly treasure, lest we abate of the divine stock that our precious souls are furnisht with:

3. Mortifie the corruption of your hearts: cast out intestine enemies, carnal affections. Sin & Grace are like two Scales, as one goeth up, the other goeth down, or like two Buc∣kets, as the one mounts up full, so the other falls down empty: the more full the heart is of sin, the more emptie it is of goodnesse: Sin is the thief in the Candle that dims our light and comfort, it is as dirt in the channel that stops the Current of Grace: Sin is a great Prodigal that wastes a fair Revenue; Adam by one fall lost all: Sin is the Canker and Moth that marrs all our enjoyments, it is a Pul-back to high attainments, 'tis the only Make-bait betwixt God and the soul,* 1.384 which hinders communion with God and commu∣nications from God: The Devil, the World,

and the flesh are the souls mortal and mis∣chievous enemies, but the flesh is nearest and worst,* 1.385 therefore these fleshly lusts are said peculiarly to fight against the soul: Divines distinguish of three sorts of temptations, As∣cendent, Objected, and Injected: Ascendent temptations are such as fume up from some stirred humour or lower facultie within us, that borders next upon the sense or affection. Objected, are such as reflect from some out∣ward object, baited and suited to the Organ: Injected, are such as the Tempter immedi∣ately affects the facultie it self with, this last proceeds from Satan, the second from the World, but the first from our own hearts, which is of all others most dangerous:* 1.386 Except the wicked one finde something in us he can have no advantage against us; Our base hearts entertain little Thieves within, which open the door to Satan without, that comes to spoil us of our treasure: Therefore take heed of this wilie beguiling thing, touch not the forbidden fruit, admit no parly with lust, commit no sin, though never so secretly, a secret way of spending hath exhausted large Estates; Heart-sins dallied with, delighted in, will do your souls a deadly mischief: a privie stab may let out your Heart-blood: an un∣suspected leak may sink a well-laden Ship: And therefore let a Christian say as good Jo∣seph, who might have committed filthinesse with his Mistress secretly and safely as to man, yet cries out, How shall I do this wicked∣nesse and sin against God? O Sirs, consider

how unsuitable and incongruous it is for a Vessel of Mercy to admit iniquitie, it is as if a Cup of gold were filled with mens Excre∣ments: O let not your precious souls be fil∣led with the loathsome excrements of sin, re∣member your dignity and Dutie, and keep your selves from an evil matter:* 1.387 have not any fel∣lowship with the unfruitful works of darknesse, mor∣tifie earthly members, possesse your Vessel in san∣ctification and honour, purge out filthiness of flesh and spirit, and thereby you will not only main∣tain, but encrease your souls treasure.

4. Observe the Spirits Pulses and impul∣ses: yield to the genuine motions of Gods blessed Spirit,* 1.388 grieve it not, lest it grieve or leave you, its a delicate thing, and will deal with you as you deal with it; Christ Jesus hath left the Holy Ghost to supply his place, and now the Spirit is Gods great Factor in the World, if it knock at your doors it hath a good bargain for you; O slight not such a Chap-man lest you dally away your market: the Spirit never puts you upon Duty, but it calls you to some profit, now its good making Hay when the Sun shines, and sailing when you have wind and tyde to help you: take this advantage lest if you miss it, you be left to your own strength, and then what can you do?* 1.389 the Spirit is that gentle Nurse, and streng∣thening Hand that helps the infirmities of the dead or daunted childe of God in Prayer, O refuse not its assistance: the Spirit is that holy Fire,* 1.390 that sets the soul in a flame for God, O do not quench it: This Holy Spirit is a

Queen that comes attended with a goodlie train of graces and comforts,* 1.391 called the fruits of the spirit; and therefore labour you to be filled with the spirit, and then you have this blessed treasure: 'tis true you can∣not expect it as Christ had it,* 1.392 beyond mea∣sure, yet your larger measure wil be a trea∣sure, and help you to maintain and increase that heavenlie treasure in the heart: the in∣comes of the spirit promote renewed acts of grace: as the Sea ebbs and flows according to the influence of the heavenlie bodies, so doth grace in the heart move, according to the ope∣rations of the spirit: the more you yield up your selves to the guidance of the spirit, the more you shal feel the assistance of the spirit: this wil be a preservative from sin,* 1.393 a prepara∣tive to dutie, an evidence of your state, and an entrance into glorie: yea, then the peace of God aswel as the God of peace, shal keep your hearts & minds through Christ Iesus, Phil. 4.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shal keep as with a guard in a Garison, i. e. shal stand centinel for you to prevent the furious assaults of your spiritual enemies, and be a safe convoy to the ship of your souls against Rocks and Sands, Storms and Pirates, til you come to the haven of Heaven: therefore O yee Christians, make much of the spirit, maintain familiarity with it, and it shal main∣tain your treasure, keep up intercourse with it, and it shal keep its interest in you, allies and confederates have the same friends and foes, and if you have the Holy Ghost to take your part, you shal be kept by the power of

God, through faith unto salvation, if receiv∣ed faith cannot keep you, yet supporting po∣wer is able, never did any fal out of the hands of God; therefore I beseech you give up your selves to the Spirits guidance, and go∣vernance, and it shal be your guard and de∣fence: that God that preserves his peoples bones, wil preserve their souls, and he that keepeth the feet of his Saints, wil also keep the fruits of his love, in the souls of his ser∣vants: and if you thus do, he that is able to keep you from falling, wil present you fault∣less before 〈◊〉〈◊〉 presence of his glory with ex∣ceeding joy. Jude 24.

5. Carefully watch your hearts; though God hath undertaken to guard you, yet you are bound to watch your own hearts: that's the command,* 1.394 Prov. 4.23. Keep thy heart with all diligence, in the Hebrew 'tis very ful and emphatical, in or above all keepings, take care of thy heart: thou maist and must look to other things, but above all, let thy eye be most intent upon, and study be most about the frame of thy heart, But why so? What great need of industrie about the heart? why he tels us, out of it are the issues of life, i. e. all our treasure is there, our greatest stock and store, if that be neglected, our wealth is exposed to apparent hazard; therefore keep thy heart with all diligence, lock up thy trea∣sure, and set a guard upon it, admit no stran∣gers into this Closet, let not other things make an inroad upon thee, or at least a through-fare of thee: there's no keeping a

treasure in a common room, a Man that fears his Purse in a strange place, hath alwaies an eie upon it, dare not let it go out of his sight, in a time of great robbing a stranger suspects every one, and goeth not forth unarmed: O Sirs, consider you are strangers in this Earth, many Thieves are abroad, they aim at you, they have plundered many of their treasures,* 1.395 and cast down manie strong men wounded, therefore look about you, keep strict watch, be not found asleep on the Centinel, as the ten Virgins, or Christs own Disciples, but gird up your loines, watch and be sober, and if drouziness at any time seize on you, rub your eies, shake off sloath, and awake out of sleep, and when anie motions knock at your door; boldlie ask who is there? whence comest thou? art thou a Messenger sent from God, or from Satan? art thou for me, or against me? what's thy end or errand? make your thoughts stand stil, and go no further til they have under-gone an impartial trial, whe∣ther they have a pass and commission under the great seal of Heaven, and be warranted by the Word, and tend unto the glorie of God, and the souls eternal good: and though vain thoughts may step into thy heart, yet suf∣fer them not to lodge there, for thy heart is not thine own, thou dost but keep it for thy Lord and Master, there he hath laid up a treasure, and if anie thing be wanting through thy default, thou canst not give a good ac∣count, but be exposed unto shame, and grief, and loss: principallie and particularlie watch

thy heart when thou art before God in dutie, take heed of distractions, diversions, and ex∣cursions of spirit from God!* 1.396 these wil waste and weaken thy treasure, by running out in a wrong Channel, and spilling or spoiling the souls activitie, for the narrow shallow spirit cannot minde manie things at once; Besides, wandering thoughts are as a dead flie to cause this box of precious ointment to stink,* 1.397 and putrifie; these vain cogitations obstruct the operations of grace, and insensiblie steal away the affections from God; even dust may hin∣der the Clock from going, as wel as dirt; raise up your affections Heaven-wards, cen∣ter and settle your hearts upon God, say to distractions, as Nehemiah to his Enemies, I am doing a great work, and I cannot come down, or as 'tis storied of John Baptist, who being asked of his companions to play with them, when he was a Childe, yet answered. I am not born for sport; thus do you say to your trifling hearts, it is not fit that I should leave the work of God, to attend upon toies; I must minde my business, or I shal go behinde in my spiritual trade; that Man is in danger to be on the losing hand, that stands gazing at others, or runs playing at foot-ball on the Market-day, when others are busie making bargains, and getting money; O Christians you either gain something, or lose in everie performance, if the heart be not fixt on God, you are on the losing hand: everie thing is beautiful in its season, do what you do with all your might, pray when you pray, work

when you work, but let not these things inter∣fere; set not up anie Idols in your hearts, drive away that which may interpose betwixt God and thy soul, as Abraham drave away the Fowles that sate upon the Carcassses:* 1.398 the Jewish Rabbins say, that if a Serpent bite a Man by the heel, while he is at his Devotions, he must not stop, nor stoop to shake her off: and Heathens have recorded instances of some that have rather suffered their Armes or Legs to be burnt, with a Coal from the Altar, than move whilest sacrificing: and do not Christians blush upon consideration of their slight occasions of diversion from God in du∣tie: O learn from hence to be more instant and intent in worshiping God, whereby your treasure wil be maintained and promoted: That's the fifth.

6. Be most jealous after the sweetest en∣largements: there's greatest danger after you have been with God, and loaded your souls with choicest treasures of refreshing incomes: I have observed almost a score of Scripture-instances of Saints saddest fals, suddenlie af∣ter Gods doing some signal thing for them, or their doing some notable thing for God: and I appeal to experienced souls, if they have not sustained saddest shakings and losses, after the sweetest gains: dear Years usuallie come after great plentie, a great spending fol∣lows a time of gaining, a long journey after a good bait, and a sharp Winter after a plea∣sant Summer; God in wisdome usuallie lets Satan loose, upon such as he hath armed to

the combate: Paul must have Satans Messen∣ger to buffet him after abundant revelations; Peter acts Satans part in disswading Christ from suffering, after he had acted an Angels part in acknowledging him for the Messias: the French often got that again by craft, that the English had obtained by Prowess: and we know in all Wars, supine negligence hath undone many an Armie, after famous victo∣ries: this Pugna Os••ulana (as Historians call it) is when the conquered gathered strength, and so returned upon the Conquerors, when they were dividing the spoils: just thus doth Satan with God's Children, when the soul hath been with God, and got its Vessel wel fraught with spiritual riches, then it's in grea∣test danger of Pirates: then Satan doth be∣stir himself most, his malice and policy takes that as the fittest season to foile and spoile the wel-laden soul: and then the soul is most apt to grow secure and carnallie confident, and so gives Satan greatest advantage; as a man that hath run fast, or workt hard, sits down and cools suddenlie, after much sweating doth thereby endanger his health, and life too, by a dangerous surfeit: so when the heart hath been sweetlie warmed with the love of God, and is powerfullie chaffed in an holie dutie, it's then most in danger of a spiritual Ague, a chil fit of deadness; for such an one blesseth himself, and thinks now he may sit stil, and take his ease, and then comes a fall: this is the believers round, this is his wheeling con∣dition in the World: Peter confesseth Christ

graciously, then magnifies himself too con∣fidentlie, then denies his Master shamefullie, and at last goeth out, and weeps bitterly, and so was kindly received by his loving Master: this, this is the Christians round, ebbing and flowing state, up-hil and down-hil condition in this howling Wilderness: But how sad is it, that a Christian should so soon forget his inlargements? and so soon return into follie, after his heart is broken,* 1.399 and peace is spoken to him? O why should the soul so quicklie turn out of the way,* 1.400 wherein so latelie it had such encouragements? why should we give Satan such occasion to bid defiance to the God of Heaven, that his Servants wil not be hired to continue with him, for all his pre∣sent rewards, and promises of future happi∣ness? Ah sirs, is there not much reward in keeping Gods Commandments? is there not more pleasure in holiness, than any sin? why should you think to eke out your spiritual delights with sensual pleasures? think seri∣ously of it, be afraid to stain your milk-white souls, that are newly washed in the blood of the Lamb, by wallowing in the mud of sin: be ashamed to dishonour God, torment your selves, gratifie your grand Enemie, and lose that in an instant, that was so hardlie obtain∣ed: Be not high minded, but fear, be jealous over your selves with godlie jealousie, rejoice with trembling, cast not off fear, nor restrain prayer before God, keep conscience tender, eies open and hearts resolved for God: pray over David's prayer for the continued settle∣ment

of those affectionate impressions upon your own hearts, in 1 Chron. 29.18. For a∣las, the best Man on Earth, is no more than the Lord makes him hourlie, we are like a staff, that must fall, if the hand be removed, or a stone that descends, if not carried or cast upwards,* 1.401 if we were as good as Paul or Peter, we should fall foullie, without supporting grace: therefore be jealous of your selves, after inlargements, and take heed, lest by securitie, you become a sacrifice to the Devil; as Luther speaks.

CHAP. XVIII. Four more Directions for maintaining an Heart-Treasure.

7. ANother Help for continuing and en∣creasing this good treasure of the Heart, is, Be frequent and exact in the search of your hearts: be much in reviewing the frame of your Spirits, commune with your heart, ask it what it getteth or loseth every day; wise Trades-men often cast up account, and provident House-keepers look into their pro∣vision to see how it holds out, and wherein there is most danger of want: O Christians be serious in this self-sifting work, and keep

a distinct account how things are with you, whether you get or lose ground: take the ad∣vice of a Royal learned Writer to his Prince∣ly Son, thus:* 1.402 Censure your self as sharply as if you were your own enemy,—a little further, there∣fore I would not have you to pray to be delivered from sudden death, but that God would give you grace so to live, as that you may every hour of your life be ready for death: thus he. Sirs, study your hearts, try your waies, deal faithfully with your poor souls, for you must undergo a cri∣tical search at the great day, yea now in this world,* 1.403 God is about to search you as with Can∣dles, and rouze up secure sinners from off their lees: a trying time may come, search your selves first, you may by searching come to dis∣cern your state, and what degrees of grace you have, your spirits may know the things of man, that concern your selves,* 1.404 and descend into the inward parts of the belly, therefore make use of this reflective facultie of consci∣ence, try your hearts, measure your selves at this time with what you were formerlie, and thereby you will understand how things are, and this will be a singular help against losing ground, prevent Apostacy, prepare you for, and engage you in a work of thank∣fulness or repenting suitable to what you finde in your hearts: only be clear and distinct a∣bout your state, that you may deplore or congratulate your condition as you finde cause: thereby God will have great glorie, your souls much comfort, and if you finde things amiss, that self-tryal will be a step to

Reparation: O Friends, take some time to pose and search your own hearts,* 1.405 in the mul∣titude of businesses abroad be not strangers at home, you will finde work enough there, I shall conclude all with the words of a con∣templative Divine. The varieties of an ever-changing condition whiles in this vale of mi∣serie cannot want the perpetual employment of a busie soul, therefore, saith he, O God let me be dumb to all the world, so as I may ever have a tongue for thee and mine own heart: Take yet a Verse from divine Herbert;

Sum up at night what thou hast done by day And in the morning, what thou hast to do, Dress and undress thy soul, mark the decay And growth of it; if with thy watch, that too Be down, then winde up both, since we shall be Most surely judg'd, make thy Accounts agree:

Thus for the seventh Direction:

8. Timely make up spiritual decayes: This seconds the former, if you finde your selves declining, do not rest satisfied, let not an ill matter go on, decayes and delayes therein are dangerous, the further you proceed the worse will things be: a little rent in a Gar∣ment, if neglected grows vast and incurable: a breach of water upon banks is quickly re∣paired at first, but afterwards in protract of time is widened to unavoidable inundations: Suits in Law are easily taken up in the begin∣ning, and fallings out amongst Friends may be soon composed at first, but when contenti∣ons

beget animosities, and then a grudge, the agreement is more unfeasable, and the offen∣ded party more un-reconcileable: If you miss your way upon the Road, how suddenly may you at the first step back, and rectifie your errour? but the further you go in a wrong way the more is your danger, and la∣bour in returning: Many diseases might have been cured had they been lookt to in time,* 1.406 that have proved mortal in the issue: and therefore the Rule is [obsta principiis] hinder the first beginnings of a disease: Wee know its easier to keep off an Enemie, then turn him out when once he is entred: the juice of a Lemmon is soon wiped off a Knife when first sprinkled on it, without impression left, but its abiding thereon corrodes into the mettal, and leaves an indelible character: Even so, guilt is sooner removed immediately after it is con••racted, then when its long delaied, de∣ferring doubles the guilt and makes the wound deeper: Davids long absence from God pro∣cures to his back a heavier burden and broken bones, but Peter got the breach made up quick∣ly by a speedy Repentance: therefore David learned by sad experience to make more hast to God, and not to delay his Repentance and course of obedience, Psalm 119.59, 60.* 1.407 O Christians, fall presently about this work, Vow this day unto the mighty God of Jacob, and you'l not finde a room for your selves in your Houses or Beds, till you have found a place for the Lord in your hearts, make not up the day till you have made your peace with God:

give not sleep to your eies til you can through grace say, your souls rest in the Lord and, God rests in his love to you; and if you die in that sleep, you shall sleep in Christ: Go to God poor sinning, pining soul, tell him, Lord, I feel, my heart growing out of order, thou dost not grant to me thy wonted presence, sin is encroaching upon me, temptations prevail∣ing; grace-weakening, my spirit cooling, all things go to wrack within me, but I am not satisfied in this declining state, I cannot live at a distance from thee, I dare not neglect the means of my Recoverie, O revive thy work, restore thy quickening Spirit, repair and re∣dintegrate in my precious soul thy glorious Image, which consists in knowledge, righteous∣nesse, and true holinesse; renew in my heart for∣mer affections, and return unto my soul thy wonted favour: And thus, Sirs, do you be∣take your selves first to your hearts, and then to God, and use your utmost endeavours to recruit with speed your treasure of truths, graces, comforts and experiences, and as a Candle newly extinguisht will quicklie catch fire, so the smoaking flaxe of your languishing graces shall quickly be restored, and revived, and your fainting spirits if taken timely shal suddenly be recovered: Say then with sweet Herbert in his Poems,—

Sin is still hammering my heart, unto a hardness void of love, Let suppling grace to cross his art drop from above.

9. Be much in layings out: mental and spiritual treasures have this strange propertie, that the more you lay out the more you en∣crease therein: here that Text takes place, Luke 6.38. Give, and it shall be given unto you, pressed down, and shaken together, and running o∣ver, shall men [or God] give it into your bosome— We see in other things use makes prompt and perfect: 'tis Use chiefly that makes the right hand stronger than the left: a Key much u∣sed is bright, dis-use makes it rustie: a Pump much used brings forth water easily and a∣bundantlie: Instruments of Iron and Steel are brighter with use; Thus it is in humane lear∣ning, gifts and graces, expence enricheth the Possessour, and Salomon saith, the liberal soul shall be made fat, and he that watereth, shall be watered also himself, Prov. 11.25. a liberal soul is a soul of blessing, as the Hebr. hath it, be∣cause it is a blessing to others, and the more blessed by God, for to him that useth well shall be given more, as that is usually inter∣preted, Matthew 25.29. (though that must be referred to Talents of the same kinde, for improving common grace doth not ne∣cessarilie procure special grace); God doth not infuse these Habits to lie dead in you, but you must stir up the gift of God, employ your stock, lay out your mony to Exchangers: be not either non-Residents or non-Agents, Christia∣nity requires activitie; the truth is, all excel∣lencies in the World are worthless if they be useless, there's much good ground in the World that's neither cultured nor owned, a

world of precious Mettals in the bowels of the Earth which shal never be coined, 'tis the con∣stant use of money whereby it answers all things:* 1.408 Improvement, saith a Reverend man, gives a true value to all blessings, A penny in the Purse is worth many Talents in an unknown Mine, that is our good that doth us good, and that whereby we do good, and the more we do good, the more we are good: therefore Sirs, be active for God, read, pray, meditate, confer, and do all with your might, as men that are bound straight for Heaven, and will do all the good you can upon earth, and draw with you as many as you can to glorie; O how this wil enrich you, and encrease your store? but this I have inlarged upon before: only observe, that 'tis the propertie of true grace to be commu∣nicative, and a blessing annexed to its exer∣cise to be aggragative: a Christian gets most by laying out, God helps those that are rea∣dy to help the souls of others.

10. Be thankfull for treasures received, give God praise and God will give you more grace: as our duty ascends, mercy descends; mans blessing God, brings down more bles∣sings from God: Adore Free-grace, and you shal have more fruits of Free-grace: you are bound to bless God for worldly comforts and earthly treasures, much more for heavenly Riches: Should we bless him for filling our Houses with goods, and B••llies with food? and shall we not blesse him for filling our heads with truths•• and our hearts with grace? must we bless him for a Crust, and shall wee not

much more for a Christ? Will wee thank God for earth, and shall we not for Heaven? I fear Christians are much defective in this Angelical and Evangelical duty of praise: they are much in complaining of their defects and imperfections, and that's good in it its due place, and season, and measure, so as to hum∣ble them and promote endeavours: But with∣all you ought to be thankful for what you are or have; Self-denial and gratitude are very consistent, and contribute mutually to each other: You may and ought to bewail your barrenness, though you must also thank God for the degrees of fruitfulness: for what you have attained is the fruit of special grace; from God alone is your fruit found: he alone hath tilled, and sown, and given the encrease, let him have all the crop and harvest: to him is this debt of thanks owing, pay for the old, and fetch new: admire his Free-grace that you have any divine incomes, though you have not what you desire, yet you have more than you deserve, and so much as deserves your thankfulness: that's a churlish creature that drowns past kindnesses in a Sea of desires after more: I do appeal to thine own consci∣ence, hast thou not something in thy soul worth thanks? hast thou not seen thy sin and misery? laid them more to heart than out∣ward troubles? dost thou not prize Christ a∣bove the world? long after communion with him? You cannot deny but you have received sweet impressions of divine truths, and va∣rious experiences, and as for graces and com∣forts,

deal but faithfully with your own hearts, and see what they will say to you: begin to enumerate your mercies, and you'l see fur∣ther occasion of gratitude; especially recount your spiritual blessings in heavenly things in Jesus Christ: Thus doth holy David, Psal. 103.1 2, 3. He stirs up all within him to praise God, and reckoneth up spiritual mercies first, and canst not thou say, he hath satisfied thy heart, & replenished thy soul with good things? Lay thy hand upon thy heart, and ask it whether thou hast not abundant cause of thankfulnesse? and give God praise according to thy convictions: This is one great end God hath in bestowing mercie, and returning an answer of Prayer, that the soul may praise him, which is the tri∣bute of glorie that's due from the creature to our Creator: See Psalm 50.14, 15, 23. Mr. Greenham observes,* 1.409 That in our Liturgies, among an hundred prayers scarce one thanks-giving is found, and yet in civil matters, either by a natu∣ral Logick or cunning Rhetorick, we have learned to begin a new suit, with a thankful commemora∣tion of receiving the old: Thus he▪ But I be∣seech you shew not your selves ingratefull, praise God for what you have received, yea bless him for your certain grounds of hope perform your dutie, and trust God for the performance of his promise •• Blesse God that he hath laid up so large a treasure in Christ for indigent souls•• Bless him that hee hath laid out so much thereof upon the manie thou∣sands that are now filled brimful of grace and glory, and bless him for the sweet over-flow∣ings

of distinguishing grace to your languish∣ing souls. Sirs, you are much questioning the truth of Grace, but exercising your selves in this duty of thankfulness will evidence since∣rity, and preserve your stock, and be a means of further proficiency: Unthankfulness and Unholiness are linked together in Scripture,* 1.410 and the more thankful you are, the more holy you are and shal be: God loves chearful wor∣shippers: the great variety of Musical In∣struments in Gods worship of old, should be ecchoed with cordial praises in Gospel-times: praise is comely in Gods account, and thank∣ful souls have largest incomes: what Saint was ever loaded with such riches of Grace as the chosen Vessel, blessed Paul? and who was fuller of thankfulness, or sounded out the praises of God so much as he? he had it much in his lips, that had so much in his heart; and the more he speaks of it, the more he is filled with it: every breath, let out in praises, draws in new supplies of grace: do you glo∣rifie God, and he wil satisfie you: pay this rent, and God wil not turn you out of doors: give him this tribute, and you shal have your free-hold: praise God for your little here, and you shal have fulness of grace, and riches of glorie to praise him in and with to all Eternitie.

I shal close all these Directions to maintain a treasure, especiallie this last of thankfulness with a sweet Poem of Divine Herbert's, call∣ed gratefulness.

Thou that hast given so much to me,* 1.411 Give one thing more, a grateful heart, See how thy beggar works on thee, By Art.

He makes thy gifts occasion more, And sayes, if he in this be crost, All thou hast given him heretofore Is lost.

But thou didst reckon, when at first Thy word our hearts and hands did crave, What it would come to at the w••rst To save.

Perpetual knockings at thy door, Tears sullying thy transparent rooms, Gift upon gift, much would have more, And comes.

This notwithstanding, thou went'st on, And didst allow us all our noise, Nay thou hast made a sigh and groane, Thy joyes.

Not that thou hast not stil above, Much better tunes than groanes can make; But that these Country aires thy love, Did take.

Wherefore I cry, and cry again; And in no quiet canst thou be, Til I a thankful heart ob••ain, Of thee.

Not thankful, when it pleaseth me; As if thy blessings had spare dayes, But such a heart whose pulse may be Thy praise.

CHAP. XIX.

A fourth Head of Directions, instructing the Christian in bringing forth good things out of this good Treasure.

THere remains yet another part of this Directorie. How a good Man is to bring forth good things out of the good treasure of the heart: in the Explication, this hath been largelie insisted upon, that a Christian must lay out, and make use of his treasure in the great duties of meditation, religious perfor∣mances, spiritual conferences, and in do∣ing, and enduring much for God: no more of them: I shal onlie add something of the manner of improving this treasure, in the fore-mentioned duties.

A Christians treasure must be drawn out—

• 1. Speedilie.
• 2. Seasonablie.
• 3. Sincerelie.
• 4. Suitablie.

1. The Christian is to bring forth things new, as wel as old; latelie obtained, as wel as long since hoarded: you are to improve truths at the first rebound: many good con∣victions, conceptions, impressions are lost for want of speedie use; and many souls are undone by neglect and delay: Pro. 12.27. The slothful Man rosteth not that which he took in hun••ing, i.e. he lets it lie by, and

marre upon his hands, he takes pains to hunt for it, but wil not take pains to rost it, that meat is best, that's fresh and new, and quick∣lie used, 'tis but a follie to keep it til it be old and good for nothing: O how many such sluggards are there in spirituals! how many have I seen travel far to hear a Sermon, and be affected under it, yet lose all before they come home, for want of following it home! many hunt after the meanes of grace, and take abundance of pains to run to Ordinan∣ces, (which is to be commended) but alas, make little improvement thereof, to their present advantage: their hearts were ful of desires before, and of delight under the drop∣pings of the Sanctuary, but in a little time, these things grow stale, and by degrees wear out, for want of a sudden improvement: the Jews were not to keep any of the Manna, til the morrow, if they did, it stank, and Gods people must not so lay up the Word, as to neglect the present use thereof, for that wil hinder the Operation thereof; many a choice notion is lost for want of rubbing it up in a speedie recognition: many a powerful convi∣ction of sin and duty dies, for want of speedy observation and application: the Preacher layes on the Plaister, but the wound is not cured, except it be kept on by the souls vo∣luntarie consideration; when blossomes are knit, though the flourish be gone, yet they are more secured from injury, by frosts, and winds, than before, good motions speedilie brought into act, are knit, and have a due

consistencie, and setled continuance: O Sirs, your work is not done, when publick Ordi∣nances are at an end, you must (as the wel∣bred Beraeans) trie by Scripture what you hear, and see how it suits your case; a Man wil trie a pair of Gloves or Shooes, how they fit him, when he first receives them, and use them afterwards, as he hath occasion: and wil not Christians honour the Word so far? David can do nothing with the Armour that he had not proved, nor can you manage that Word that doth not fit you, therefore you must first prove, than approve, and then im∣prove truths, as you have occasion: yea, you must take the first season you can for it, as soon as you come home, draw out this trea∣sure, least a dayes neglect wear it out,* 1.412 and so you have heard and believed in vain, as the Apostles hearers, who was like him,* 1.413 that lookt his natural face in a Glass, and then quite for∣gets his own Physiognomie, and then the Word is as Water spilt upon the ground: Remembrance hath in it apprehension, repo∣sition, retention, and production; as a Man takes a shaft in his hand, puts it in his quiver, retains it there a season, and when he would recreate himself, draws it out again, just so is treasuring any thing in the memory; the end of laying up is laying out,* 1.414 only let not our hearts be as leaking Vessels to let slip what we hear, but let us lay hold on, lay up, and lay out for our own and others good: the best help to preserve, is to improve truths: speedy exercise helps to spiritual dexterity:

Speculation wil never make a Man an Artist, a few hours practise, wil do more than many dayes contemplation, and set on the work betimes, the next opportunity make it appear what you got from God the last season of grace: let your deeds speak what David in words professeth, Psal. 119.56. This I had because I kept thy precepts, so in such a con∣flict, let your practise and success say, this I got from God in such a duty, this I had in such an Ordinance, this is by the sweet help I had in such a performance, methinks I feel the vertue of that repast: O what good wil this do you? it wil excite thankfulness, in∣gage you to the like performance, accustome you to this divine trade of fetching from God and acting for God: this is the first directi∣on, make speedy use of spiritua profit, draw out the treasure speedily.

2. Seasonably,* 1.415 All things are beautiful in their season, though you must draw out of your treasure speedily, yet not unseasonably you must not be so hasty as to be preposterous let your Summer fruits be also ripe Grapes: A Christian must learn to time all his actions and expressions, circumstances much vary cases, that may be a duty at one time, that is not so at another: Divines lay down this rule in expounding the Commandments. Nega∣tives binde at all times, and to all times. Af∣firmatives binde at all times, yet not to all times, Brotherly admonition is a Christian duty, yet its not a duty to reprove a Man, when he is drunk, or in a passion: Here Chri∣stian

prudence interposeth, and is of singular use: though David was ful of a treasure of holy thoughts, yet he knew there was as wel a time to keep silence, as a time to speak, therefore he kept his lips with a Bridle, while the wicked were present, Psal. 39.1. David here did not binde himself to perpetual silence but to a constant watch: so we must consi∣der, when speaking may do good, and when hurt:* 1.416 Our Lord Jesus knew how to speak a word in season, and though he was alwaies ful of an heavenlie treasure,* 1.417 yet sometimes he answered not a word, and waved doing a good work, until he saw a fitter season; that God might be more glorified, souls edified, and his designs furthered: some Companies at some times may not be fit for holie dis∣courses, and we must not cast Pearls before Swine, lest in stead of receiving them,* 1.418 they rent us, a wise Mans heart discerneth time, and judgment, saith Solomon, and a godlie Man brings forth fruit in due season, saith David: Prov. 25.11. A word fitlie spoken, is like Apples of Gold in pictures of Silver; in Heb. 'tis a word spoken upon its wheeles, fit times are wheeles to carry words at greater ad∣vantage: there is a nick of time, into which, if a word or work fall, it becomes sweet and successful, and because most Men miss of this, their misery is great upon them:* 1.419 Ambrose observes that very many by speaking, scarce any by keeping silence fall into sin,— and quotes the Son of Syrach, saying, a wise man wil first spie his opportunity before he opens

his mouth— and concludes, let thy words be under the yoke and ballance, i. e. in humili∣ty and measure, and so thy tongue shal be sub∣ject to thy minde: thus he, so also for self-conference, as wel as discourse with others, you should draw out truths, and press them seasonably upon your own consciences, threat∣nings, and promises, precepts and prophesies. Oh what stead may these stand you in? to check for sin, or to chear your hearts in the waies of God, to curb or conduct you in your motion, they may come in opportunely, as Abigail to David to prevent a rash attempt, to rouze up your drouzie or drooping spirits, calme your quarrelsome or troubled hearts: how seasonable was Austin's, take up and read, putting into his hands a pat and perti∣nent Scripture, and effecting his ends there∣by? Do you awaken your own spirits, call to remembrance your experiences and comforts at a dead lift,* 1.420 as David did in a like case, and the spirit of God wil bring truths also to your remembrance, in a fit juncture of time; and certainly, in those dubious workings and ambiguous debates, betwixt the carnal and spiritual part; seasonable thoughts carry it and cast the scales for God: a smal grain may help to preponderate in an equal poise; Chri∣stians know what this means. O what good hath a seasonable thought done many a sink∣ing soul? On the contrary, unseasonable thoughts (though good in their own nature) have much prejudiced and distracted the soul, as when a Christian is at Prayer, to have a

motion to read or meditate, when hearing to confer, &c.* 1.421 this is to make religious duties to interfere, Gods Spirit is a Spirit of Order, and this is not a Methodical, or seasonable, bringing forth, or laying out of this Treasure: All Divines conclude, that thoughts, though a∣bout good Objects, if they be impertiment do become vain thoughts, and weaken the worship of God: Take heed of those, but nourish pertinent thoughts, and make seaso∣nable use of this Heart-treasure: That's the second:

3. Sincerely,* 1.422 be upright in your layings out, my meaning is, make shew of no more than indeed you have, profess not to have that to which you never attained: take ••eed of Hypocrisie, there are many forth-putting Professors, that talk of many things they un∣derstand not, that brag of many truths, gra∣ces, comforts and experiences, which they ne∣ver felt in their own hearts, like the false Prophets, that are said to steal the word every one from his neighbour: So, many steal Phra∣ses, Passages, and observations, that they glean up from other Christians, which they know nothing of, but learn them by rote, and speak them like a Parrot: these are just like some Scholars that pretend to much learning, and acquaintance with many books, which they never saw, and though they talk much, yet if they be well-sounded, are found very shallow: Herein appears a great differ∣ence betwixt a childe of God, and an hypo∣crite, the latter cares not how good he makes

men believe he is: the former is jealous, lest others should think too well of him, and is affraid he shall fail their expectation: his heart is broken with this one thought, that he is not such a one as Christians account him to be, he hath not such a treasure as men think he hath: O thinks the poor soul, by my Discourses, Prayers, Carriage, I have gi∣ven occasion to my dear Friends to imagine that there is more good in me than indeed there is, they see the better side, but God and my conscience know much rottennesse in these garnished Tombs: this made Mr. Brad∣ford subscribe his name with the Epithe of a very painted Hypocrite: Nay, this is it that layes many a good soul under a temptation, not to appear well to others, lest his treasure within him should not answer, or bear out his prayers or professions: though that may be a temptation, yet 'tis a good token of sin∣ceritie, when a good report even of the truth it self, doth promote self-abasing humilitie: But that I urge to, is uprightness in words and works, let your heart and tongue be tied to∣gether, rather be good than seem good, ap∣prove your heart to God, that your praise may not be of men, but of God, profess to be what you are, and be what you profess: be sure you have that within you, which you pretend un∣to: Uprightness is a good means to Evi∣dence and encrease your Treasure, Pro. 28.10. The upright shall have good things in possession: Alas Sirs, what will fair words, and a false heart advantage you? fine flourishes and a

silthie Inside will render you odious: ground∣less brags end in woful disgrace; God knows what you have, and men shal know in time: Prov. 29.23. Bur••ing lips and a wicked heart, are like a Po•• ••heard covered with Silver-dross: this guilded earth makes a fair shew of seeming zeal, but a••as, he shall be detected, his wicked∣ness shall be shewed before the Congregation, vers. 26. Some mens Religion is like Pepper, hot in the mouth, but cold in the stomach: or like a man in a Feaver, whose face and out∣ward parts burn, but his heart shakes and quivers for cold: and oh what zeal have some in external profession? but alas, want either a principle at all, or at least want that trea∣sure or measure of grace they pretend to;* 1.423 Dr. Hall tels of one, that said, it's good to i∣nure the mouth to speak well, for good speech is many times drawn into affection: But, saith he, I would fear that speaking well without feeling,* 1.424 were the next way to draw a man to habitual hypo∣crisie: thus he. But let me earnestly perswade all to sinceritie and simplicitie, for as Bernard saith, of two imperfect things, its better to have an holy rusticity, than an offending eloquence,—If our intention be upright to God-wards, our work will not be dark and dangerous in Gods account; but they that are not chast by Righteousnesse, cannot be innocent by Sim∣plicitie.

4. Draw out of your treasure suitablie that is, not only acting answerably to what you have within,* 1.425 that your layings out be not more than your layings up, which was the last Head. But you must produce holie Actions, Expressions in some degree pro∣portionable— unto Gods—

• 1. Vouch-safed Meanes,
• 2. Appointed Ends:

1. Let your treasure within, and perfor∣mances without be suitable to your Receits and advantages: where God laies out much, he looks for much, the more pains he takes, the more fruit he expects: You must bring forth good fruit,* 1.426 and much fruit that you may glorifie God, and edifie others; wicked men ex∣press a prodigious contrarietie to the Lords Tillage, but Godly men should not express any disparitie betwixt their Receits and re∣turns: Inclosed grounds must not be like the barren Wildernesse; Gods Garden should be more fruitful than the common Field: Trees of Gods planting and watering, are not to be like the trees of the Forrest: well-tilled souls should abound in fruits of Righteousness: the Scripture compares the Church to a Vineyard, and particular souls to Vine-trees that must bring forth grapes:* 1.427 and indeed a Vine is good for nothing if it be not fruitful: not so much as to make a Pin of, to hang a Vessel upon: Now let us consider, if God have not done as much for his Vineyard amongst us as for that in I∣sa.

5. and have not our returns been parallel to theirs? the most part have brought forth wild grapes, the best have not brought forth full grapes, ripe grapes, at least not sweet grapes, but legal acts of too too constrained obedience: Have not Gods Children often rather acted from a spirit of bondage, than of li∣berty? Well now, God hath a controversie with his Vine, justly may he command the Clouds to rain no more upon it, nay, he wil cast the wild Vines into eternal fire, and his own own chosen Vines into the fiery Furnace of sharp affliction: therefore be fruitful, bring forth abundantly, answer Gods Call and cost, as the Heavens hear the Earth in sending down fructifying showrs, and the Earth hears the Inhabitants in bringing forth abundant fruits, so let us bring forth much fruit, hear we the Lords Summons, and eccho back an∣swerable fruitfulnesse to the droppings of the Sanctuary and the sweet showrs of divine grace:* 1.428 the fruits you are to bring forth are those fruits of the Spirit, mentioned in Gal. 5.22. Love, Joy, Peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance, these fruits are our proficiency, as Bernard speaks, and God ac∣counts our proficiency to be as his own fruits: that's the former, Answer the means.

2. Answer Gods designed and appointed Ends: that is, Gods glorie, and the edifica∣tion of your own and others souls: Bee not self-seeking, but self-denying in all your lay∣ings out, else 'tis a sign you are barren, and you lose your labour; Israel is but an empty

Vine, if he bring forth fruit to himself, Hos. 10.1. The Vine of Esheol will commend the land of Ca∣naan; Clusters of ripe grapes will glorifie God, the chief Husband-man, and evidence the fat∣nesse of the soil, even the Courts of our God, Gospel-Ordinances: God takes himself to be glorified by our bringing forth much fruit,* 1.429 and is it not a blessed thing to be an Instru∣ment to glorifie God? this was the end of our Creation, of our Redemption, of all the motions and operations of the sanctifying Spi∣rit; awake therefore to much fruit-bearing, and let Cods glorie be the main thing in your eye and aim: Let the observant Christi∣an that takes care of the Vineyard of his own soul reap some comfort, but let our Salomon (Jesus Christ the Prince of peace) have the thou∣sand pieces of silver, all the glory to himself, to whom only it belongs:* 1.430 A Christian must speak the language of his Mother, not unto us, not unto us,* 1.431 but to thy Name be the praise, for God will not give his glory to another: Herod was ea∣ten with worms, because he made a fine Ora∣tion, and gave not God the glory; it's gross sa∣criledge to ascribe any thing to our selves: let him that glorieth glory in the Lord; If you be called to make a confession of your faith, and to produce your treasure before Courts, and Judgement-seats, speak out, be not af∣fraid of men, or ashamed of the Gospel, yet take those two Rules with you, 1 Pet. 3 15. In the middle of the Verse you have a profession required, in the beginning and the end, there's the dispositions necessary. 1. Sanctifie the

Lord God in your hearts, there's the Principle and End, see that you have grace, and do it to Gods glory. 2. Be ready to give an an∣swer with meeknesse and fear, there's the manner, Chearfulness, Humility, without vain-boasting or ostentation. Some may speak confidently, and carry it highly, even to suffering for a good cause, and yet be the Devils Martyrs, by seeking to get a repute among men, or to bear up an o∣pinion, or please a Faction, or gratifie an Humour, or merit something at the hands of God; the end makes or marts the action:* 1.432 Vain-glory spoils great Atchievements: yet its a miserable thing to bear the Cross, and not to follow Christ. So I may say of Prayer, alms∣giving, or mortifying acts, or any other ex∣cellent waies of laying out of a Treasure, if they be only to be seen of men, the work is as if it were not done, and the doer in danger to be undone. Another subordinate end is, our own souls good, and the good of others, I do all things, saith Paul, for your edification, so must we. God hath inter-woven his glory and the good of souls, so nearly that they are both promoted together: You must make Gods glory the ultimate end of all your acti∣ons and expressions in all things natural, as eating, and drinking: Civil, in buying and selling, and spiritual in praying and confer∣ing. Take that notable Text in, 1 Pet 4.10, 11.— As every man hath received the gift, e∣ven so minister the same one to another, as good Stewards of the manifold grace of God—that God

in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and e∣ver. Amen.

CHAP. XX.

The fourth use, discovering the necessity, excel∣lency, and commodity of having in the Heart the before-described Treasure.

THe last use to be made of this point con∣cerning this Heart-treasure is partly of Consolation, and partly of Exhortation, wherein I shall both encourage those that have it, and provoke to emulation those that have it not, that they may labour to attain to it, and obtain it. And for the better urg∣ing this, I shall further illustrate the useful∣nesse of this Heart-treasure in these ten Par∣ticulars.

1. A treasured soul is of great worth: a gracious Christian is the rarest piece of all Gods workmanship, called [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Eph. 2.10. It is a word that's no where else used, it signifieth an artificial facture, fabrick or structure, that notable Artifice, wherein the God of Heaven shewed singular care and skil, as wel as love and grace: this new Creature in one soul is a greater work, and of more worth, than this goodly frame of the World: a renewed soul is the Epitome of the Creati∣on, the clearest Image of Divinity upon earth, the true Portraiture of God in man, and a

blessed treasury of spiritual perfections; * 1.433 the soul of the Man, is the man, and grace is the Ornament of the soul, every Man, is so far excellent, as he is religious, a Christians great∣est glory, is, in what he is God-wards: gra∣cious souls are truly precious. and such as are precious in Gods sight are honourable,* 1.434 and of more worth than the richest Princes, and lar∣gest Kingdomes: wel may they be the Lords jewels, that have a treasure of jewels lockt up in their breasts: these precious Sons of Zion are comparable to fine gold,* 1.435 though Men esteem them as Earthen Pitchers: 'tis true, they seem to be of little worth to the outward view of a carnal eye, like their dear Redeemer, of whom 'tis said by his despi∣sers, he hath no form nor comeliness,* 1.436 and when we shal see him, there is no beauty that we should desire him; so the Saints seem squalid and sordid, but if you could see all, you would finde them all glorious within: the Servants of God are like unto the Taber∣nacle under the Law, whose out-side was Rams skins, Goats hair, and Badgers skins, course stuff, but the inside was Gold, Silver, precious stones, and curious work-manship: Just so are the Saints, compared therefore to the Tents of Kedar,* 1.437 to the Curtains of Solo∣mon, Song. 1.5. The word Kedar doth sig∣nify blackness, and Kedarens (Ishmaels second Sons posterity) dwelt in Tents made of hair∣cloath; thus the Church and particular souls are dwelling in Tents, and through afflictions, persecutions, and many corruptions in this

howling Wilderness, and weary Pilgrimage, are black and unlovely to look upon, but if you could open the Tent door, and see into the secret Cabinet of a believers heart, you would discover a treasure of rarest graces truths, experiences, and comforts, that ever mortal eyes beheld; you should behold them as glorious as the beautiful hangings about Solomon's Bed, as comely, saith the Text, as the Curtains of Solomon: Take but another familiar resemblance, suppose you see all Earthen Pot ful of Gold, let him that only sees the out-side, and knows not what's within, be asked the price thereof, possibly he wil answer, not many pence, but the Pot with the treasure in it, may be worth many thousand pounds, a sorry Canvas Purse may contain a vast summe of money, nor must the whole be rated, according to the poor facing, but rich lining: A Christian hath an excellent treasure in an Earthen Vessel, you must not censure him, before you see him fully anatomized at the great day: his life is hid at present, but when Christ who is his life,* 1.438 appears, he shal appear with him in glo∣rie: the Saints here are as Princes, walking in disguise in a strange Country, and it doth not yet appear, who or what they are, but God hath his time to unveile their glory, and reveal their excellency: the Pearl cannot be found, til the shel of the fish be broken, and when these vile bodies are turned to dust, then this precious treasure shal be made manifest: O the excellencie of a poor Childe of God, it

would make him holily proud to consider what he is, the honour God hath put upon him, and treasures laid up in him, as a Man is a little World, so a Christian is a common∣wealth, a Church, and a Heaven (as it were) within himself: he hath a monopolie of the best commodities, a rich magazin of preci∣ous things for the delight of God, profit of Men, and comfort of his own soul: though wicked Men do account them not worthy to live in the World, (as though this Earth were too good for them) yet God saith of the Saints, of whom the World was not worthy, they are too good to breath in this dirty Air, and shal be translated to Heaven: here I might far exceed bounds, for a close take brave Luther's Character of a Saint, he is,* 1.439 saith he, a Childe of God, an Heir of Hea∣ven, the brother of Christ, the Companion of Angels, the Lord of the World, and partaker of the divine nature: Be cheared therefore oh thou trembling Christian, be provoked oh thou careless soul to look after a large treasure, who would not be of this number? me thinks it should excite all rati∣onal and intelligent Creatures to an holy co∣vetousness and ambition to be filled with these treasures, and to be cloathed with all this glory.

2. The treasured soul is fit for any condi∣tion: nothing can come amiss to the Christi∣an thus furnished, he is prepared for all dis∣pensations: nothing can make him miser∣able; Let Paul and Sila•• have their treasure

with them, and they can sing in the stocks at midnight; Let David be in a Pilgrimage, his treasure wil make him both company and melodie; a Christian cannot be banisht from his treasure, he may say more truly than the Philosopher (omnia mea, mecum porto) I carry all my estate with me; when the Pro∣consul told Cyprian he would banish him, he answered, he is no exile that hath God in his minde, separate God from a Childe of God, and then you undo him, if you could rob him of his treasure, you might make him miserable; but not otherwise: he that is out of Hell, and hath an Heaven in his heart, hath no cause of shame or terrour; when he is under sharp trials, and others condole him, he may say, as Christ to the Daughters of Jerusalem, weep not for me, but weep for your selves; and of himself, he can say as Paul, I am readie, not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus: Act. 21.13. God hath laid in a treasure in his heart, and he is willing to lay it out, which way soever the Lord shal call for it: by this way of laying out, the treasure is not impaired, but increased, by afflictions, truths are improved, graces ex∣ercised, experiences added, and comforts wonderfullie inlarged, and these advantages countervaile the smart of the affliction,* 1.440 this is an holie merchandize, saith an Ancient, to lose some things, that we may gain the grea∣ter: the believing Hebrews took joyfully the spoiling of their goods, knowing in them∣selves

that they had in Heaven a better, and an enduring substance: Heb. 10.34. Ob∣serve it, they know in themselves, i. e. They had experience thereof in their own hearts, and now by this loss of their estates this expe∣rience was more cleared, increased, confir∣med than ever before: Oh blessed exchange! to part with Earth, and get Heaven, to get riches off the heart, and to get better riches into the heart: I must tel you that one grain or degree of grace is more worth than heaps of worldly riche••, and happy is that soul that endures the loss of these, to get a good share of the former: Read the 11. of Hebrews, and follow that blessed Army of Martyrs, that fruitful Cloud of Witnesses, and fear not Man, for you shal be gainers in the result of all: a treasured soul is stil gathering more to himself in every dispensation, in word spo∣ken, rod laid on, works done for him, the ho∣nest heart makes a good use of, and is quali∣fied for all disposals, and satisfied with, as wel as edified whatever the Lord doth with him: But more of this anon, only observe, that a treasured soul can pick that out of a Sermon, or providence that another cannot, that's worth nothing, we read of Mr. Ignatius Jurdain (that zealous Magistrate in Exeter) that a formal Man having once preached a Sermon at the Cathedral, about Heaven,* 1.441 the discourse was for the most part frothy, and beneath the dignity of such an Argument: after Sermon Mr. Manton having occasion to visit Mr. Jurdain, after many good instru∣ctions

he asked Mr. Manton if he had heard the Sermon that morning, he answered, yes, and did you not, said he, hear those wonder∣ful things which God hath provided for them that love him? and then readily pickt out all those passages that were any way subservient to use and profit: It was wonderful to me, saith Mr. Manton, to see an holy heart could, draw comfort out of any thing: the Sermon as Mr. Jurdain repeated to me, saith he, was another kinde of Sermon, and seemed to be savoury and spiritual: I remember with what warmth, and vigour he spake of it, even til this day, and hope that I shal never forget it: thus he, O sirs, if you had a treasure, you would hear Sermons with profit, endure troubles after another manner than you or∣dinarily do.

3. This divine treasure enables the Sai•• for noble enterprizes: the People that 〈◊〉〈◊〉 know their God shal be strong, and do ex∣ploits, Dan. 11.32. When as unsound per∣sons may be corrupted by flatteries; or ch••∣sed away by threats: the greater treasure yo•• have, and the more singular things may y•••• do for God, the Lord wil own you to 〈◊〉〈◊〉 much for him, and you shal glorifie God i•• suffering much for him:* 1.442 Paul's Vessel w•••• wel fraught with this treasure (and it may 〈◊〉〈◊〉 for this cause he is called a chosen Vessel and he only is so called, though doubtless 〈◊〉〈◊〉 thers were so also) and what meer Man d•• more for God than blessed Paul? who ev•••• travelled over so much of the World to prea••••

the Gospel, as this unwearied Apostle?* 1.443 hee preacht all along from Jerusalem round about to Illyricum, which is, saith Par••us Sclavonia, in Europe, in a direct line 350 Germane miles:* 1.444 but he went [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in a Circuit, visiting cir∣cumjacent places to preach the Gospel; yea, a good Author reckons up Pauls travels in the Lords work to be above ten thousand miles, so that he may be called, as George Eagles, that good Martyr in Queen Maries daies Trudge-over-the World,* 1.445 for he laboured more abundant∣ly than all the rest: and whence was it that Paul was in labours more abundant? it was, be∣cause he had a large stock to ex-spend, a well∣furnisht head and heart, and the Lord made his labours very successful: and observe it, treasured souls are very instrumental for God: Such God calls out to be as Captains in the Warfare, and leaders in his Field to go be∣fore others in the sharpest service and most hazardous undertakings, these he puts to the tryal and brings them off victorious; It was a fine speech of Queen Elizabeths, when she was lockt up close in the Tower,* 1.446 desiring God not to suffer her to lay her foundation upon the sands, but upon the Rock, whereby all blasts of blustring weather might not prevail against her: Whereunto she added, The skil of a Pilot is unknown but in a Tempest, the valour of a Captain is unseen but in a battail, and the worth of a Chri∣stian is unknown but in a tryal and temptation: This earthly Globe, O Lord, is but a Theatre on which thou hast placed us, to get some proof from hence of our sufficiency: Thus proceeds that Peer∣less

Princess: Oh the advantage of a well stored Christian•• such a little David thus furnished with a scrip full of smooth stones of the Brook, I mean, an head and heart full of Scripture-truths and sa∣ving graces, will be able to vanquish the proud Goliah, or chiefest spiritual Adversary: How did silly women encounter and conquer the Learned Doctors in the Marian dayes? the subtillest Jesuits have been puzzled and non-plust with the solid answers of savoury Chri∣stians: that precious Promise is sweetly per∣formed to Gods Children, Matth, 10.19, 20, dictating to them what they must speak, the reason there given is, the Spirit of your Father speaketh in you; yea, so full of matter have the treasured Saints been, that when bodily Or∣gans have ceased, their full hearts have found a miraculous vent. Read the Churches Hi∣stories: Take a tast of wonders, when Roma∣nus (that noble Martyr) had by the Tormen∣tors his tongue pluckt up by the Roots,* 1.447 hee praised God, and said, He that speaketh of Christ shall never want a tongue; when his cheeks were sore rent with Knives, he said, I thank thee, O Captain, that thou hast opened to me ma∣ny mouths to preach my Lord Christ; So 'tis re∣corded of Barlaam a Martyr, that having Fire and Frankincense put into his right hand, wherein yet he had some strength, laying him on the Altar, his enemies thinking that he by the heat of the fire would scatter some Incense on the Altar, yet the flame eat a••bout his hand, which kept fast closed, he singing, blessed be the Lord my God, which teacheth my hands to

war and my fingers to sight, &c: Sirs, if you have a treasure, fear not, it shall be produced, though you cannot expect such Miracles, yet in such a manner, and at such times as may most glorifie God, silence the wicked, and comfort your hearts: I know 'tis the discou∣raging fear of trembling souls, if God call me to sharp Encounters, I shal deny my Lord, betray his truths, bewray my weaknesse: But poor Christian, fear not, Gods grace shall be sufficient for thee,* 1.448 thy little strength shall do wonders, if thou hast a right treasure with∣in, it will appear to others admiration, and be∣yond thine own expectation: Oh for such a Treasure as is before described!

4. A treasured soul is Gods delight; a full treasure in the heart, of the good things of Heaven is the pleasure of the Almightie: God takes delight among the sons of men, and amongst men the Believers heart is the Lords highest Throne, next to that in the highest Heavens: and amongst sincere Christians none can make God so welcome, or give him better entertainment, than he whose heart is beautified with these blessed Ornaments: such a soul makes its Saviour a sumptuous Feast, and gives him a chearful invitation: So in Solomons Song, ch. 4.16. saith she, Let my Beloved come into his Garden and eat his pleasant fruits, i. e. Let him enjoy content in the fruits of his own Free-grace; hee hath provided himself a Sacrifice, a Feast, let the graces of the Spirit delight and solace the heart of the Author, no sooner doth she invite him, but

he comes, chap. 1. and gathers his myrrh with his Spices, and eats his Honey-comb with his Ho∣ney. i. e. Hee reaps the graces and duties of the sincere soul, with as much delight as the Grape-gatherers or Husband-men reap their fruits in the Vineyard or Field: Oh with what pleasure doth the Lord accept the ho∣lie actings of a treasured Saint! but he con∣temneth the costly sacrifices of a gracelesse soul: hee cares not for their thousands of Ram•• or ten thousands of Rivers of Oyl; No no, a soul stored with graces is better than an house full of sacrifices; the Honey-comb of humane infirmities is dispensed with, where there's store of. Honey in gracious acts, and heaven∣ly dispositions: a little Honey is better to God than the meer comb of Duties though artificially composed, and exactly perform∣ed: Happy is the soul whom the Lord de∣lights thus to visit, that is thus fitted to enter∣tain the High and lofty One: O that Christians could say as the Church in Song, 7.13.—At our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my Be∣loved; So the Soul should say, this grace or that disposition I will lay up for my dearest Husband Jesus Christ, and bring it forth to give him content, this smell of sweet Perfume shall meet him at his entrance, I will enter∣tain the beloved object of my dearest affecti∣ons at the doors at home, in the fields a∣broad, I'le bid him welcome upon all occa∣sions, I will walk closely in my Family sigh∣ing out blessed Davids Option,* 1.449 O when wilt thou

come unto me! I will get upon my knees in my Closet, and there I'le seek,* 1.450 and shall find my Father that seeth in secret; I will go unto his Table and partake of his holy Supper, and while the King sitteth at his Table,* 1.451 my Spike∣nard sendeth forth the smell thereof; my bruised Spices, my exercised Graces shal be as pleasant Odours to him,* 1.452 he will smell a sweet savour unto my sacrifices, and my prayers and praises shall be set before him as Incense, ac∣ceptable to God through Jesus Christ; It is not every ones happinesse thus to enjoy God, to be well-pleasing to him; some may come near with Moses, when others must worship afar off: None so capable of intimate com∣munion with God as the well-furnisht Chri∣stian: ordinarily, hee that hath the greatest treasure hath the sweetest visits: to such as bring out of their treasure the precious fruits of the Spirit, to such will God open the pre∣cious treasures of his Love: Observe it, there's much good laid up for them that have grace, but 'tis brought forth to them that use grace, see Psalm 31.18. Well then, Christians, lay up much grace and draw it out, send your Lamb to this Ruler of the Land: bring your Presents to Jesus Christ: the wise-men set us an Example in that welcome they brought to Jesus in his Cradle, Mat. 2.11. they opened their Treasures, and presented to him gifts, gold, fran∣kincense and myrrhe, answerable to his three Offices, of King, Priest and Prophet, no man was to come to the Lord emp••y-handed in the time of the Law: and if you come full-hearted

with this treasure, and full-handed in drawing it out, be sure the Lord will be o∣pen-hearted to admit you, and open-handed to fill your hungry souls with ravishing in∣comes: You shall have Jesus Christ to lodge with you all the night of affliction in sweet embraces: Who would not have this Trea∣sure that he may be welcome to Heaven?

5. A treasured soul can live well in a time of spiritual dearth, in the da••••s of Fa∣mine such shall be satisfied: when others are hungry and thirsty,* 1.453 and their souls fainting; a treasured Christian hath good commons: for the Christian thus st••cked hath laid up that which stands him in stead in an evil day:* 1.454 'tis true, a famine of the Word is an afflictive judgment to a childe of God; Ordinances are to the Saints their glory,* 1.455 and the excel∣lency of their strength, the desire of their eys, and that which their souls do pity, the want of the Word for a season doth more grieve them, than the total loss doth affect wicked men: though it concern them more, for Gods Children have that to live upon that natu∣ral men have not, they have a stock of in∣ward strength that will carry them to the Rock of Ages, a stream of grace in their hearts that will lead them to the Fountain of grace: Re∣al Saints are never famished but alwaies fur∣nished: they can make a better shift to live than others can, they have something with∣in doors: a treasure of Truths, Graces, Com∣forts, and Experiences makes the Saint a rich Feast,* 1.456 for God is where these are: the flowing

Rivers of living Water, that are in the true Be∣lievers belly,* 1.457 and the hidden Manna will make a good meal, when God himself sits at the Table; They that cannot go to publick As∣semblies may find the Lords presence a little Sanctuary, he is every where to be found, and can make amends in private for want of pub∣lick liberty: the Word opened and apply∣ed was convincing, satisfying and edifying, well they have their Lesson still before them, the Bible in their hands, and a promise of the Spirit to bring things to their remembrance: and why may not the treasured soul, whose senses are well exercised by an habit of Scrip∣ture-Knowledge and self-conference preach to himself in the want of other Preachers?* 1.458 certainly an able Christian, at full age may di∣gest strong meat though he carve for himself: one leaf of the Bible was in Luthers account worth a world; much more all a Christians treasure whereby hee is enabled to improve Scriptures: Histories and Tradition tels us of some good Christians, who in dark times ha∣ving got a few leaves of the Bible, run with it into a corner, and either read it themselves or hired others to read, whereby they received incredible comfort, profit, and arrived at a strange degree of knowledge and courage: So likewise the souls of Gods children may seek and see Gods Face in private communion of Saints, in conference, prayer, and praise, God may make it an happy exchange to them; the private lesser glass of secret duties may represent God as clearly to the eye of their

souls, as the broad glasse of publick Ordinan∣ces. I speak not this to derogate from pub∣lick, 'tis to be preferred where God grants li∣berty, and where God withdraws, the want of open Vision is much to be lamented, wee are to be sorrowful for breaking up of solemn Assemblies,* 1.459 and mourn sore when the gate•• of Zion mourn: But this I speak, when by per∣secution publick Teachers are driven into Corners; then the Lord may supply that want to his children some other way: But lest this be condemned as Novelty, I shall express i•• in the words of a learned Author: Buchan•••• asks the question,* 1.460 What shall they do that want the opportunity of frequenting the publick Ordi∣nances? He Answers, Such must travel a∣broad, and seek far and near for them, But if they cannot finde them, they must exercise themselves in religious duties at home, Because, saith he, the Kingdome of God is within them, and because the word without the Sacraments may be the power of God to salvation;* 1.461—And he further adds, The the faithful can never be without the matter and marrow of a Sacrament, though they may be com∣pelled to want the visible Sign: Thus he. Oh what a blessed thing is it to have a principle of Grace, and this blessed Treasure! 'Tis sure∣ly worth something to have Light and plenty in a time of darknesse and scarcity.

CHAP. XXI.

Five more advantages of having this treasure in the heart.

6. COnsider this benefit of this heavenly Treasure in the heart of a Christian; that every thing turns to the encrease of this stock: 'tis the strange attractive property of this Treasure, that it will fetch in all things to fill it up, and make it greater: like fire, it wil turn every thing to its own nature: it is a divine Limbeck, that can extract pure Spi∣rits out of all things, according to that Ca∣tholick Promise in Rom. 8.28.-We know that all things work together for good—prosperity, ad∣versity, riches, poverty, renown, and igno∣miny, thraldome and liberty, sicknesse and health, success and disappointment, satani∣cal suggestions, violent temptations and vi∣ctorious Conquests, all work for good: Yea, some extend this also to corruptions, yet these but accidentally, or being managed by the constant care of a wise, gracious and pow∣erful Phisician; as Poyson may be turned in∣to a Remedy,* 1.462 or (as they say) the drinking of that wine wherein a Viper hath been drowned cu∣reth the Loprosie; even so, God can so husband even the breakings in of temptation, and breakings out of corruption as to make it turn to good, being an occasion of deeper humi∣liation, and a Pin to prick the bladder of spi∣ritual pride, and a Spur to promote a holy

jealousie and watchfulness, and a means to work in the soul charity and sympathy to∣wards others, to alienate our hearts from this sinning weary world, and endear our hearts to God for pardoning grace, and make us long for a sinless state in glory: these and such-like ends and uses God hath and makes of sin, or else hee would not suffer this dead body, or rather body of death to haunt the souls of living Saints: our wise God raised a state∣ly structure over the ruines of Adams fall, or he had never suffered it; God doth his ser∣vants good by their sins, this uncou••h Ex∣periment made good Mr. Fox to say, That his graces did him most hurt, and his sins most good, a strange Paradox, but a gracious soul knows what this means, that hath many a time by divine assistance fe••cht heaven out of hell•• light out of darknesse, sweet advantages from sad miscarriages: Sometimes the Christian can say, I had sinned except I had sinned, the furthest way about hath proved the nearest way home, God hath suffered me to break my bones by falling, that he might set them more strongly:* 1.463 We cannot go to heaven (saith an experienced Divine) by Geometry, we must fetch a compasse by the gates of Hell, and see what news with Satan, ere we be duly humbled, or can relish the Promises aright: Yet mistake not, no thanks to sin or Satan for this, but to Free∣grace, that orders all things to the best: not let any adventure upon sin with such a con∣ceit, for this were to sin that grace may abound, that's the Devils Logick and dangerous pre∣sumption:

But when the Christian hath fal∣len thus, the Lord helps him to improve his falls for spiritual good; But much more all dispensations of Providence, sweet and se∣vere, if it go well with the treasured soul, it is drawn nearer to God by these cords of Love: if ill, it is whipt further from sin and the world by these scourges of anger; he can fetch a good crop of spiritual Fruit out of the barren Heath of a wildernesse-condition; if from outward poverty he get this advantage, to be poor in spirit, 'tis a rich gain, and worth a mine of Gold: and so of other afflictions: The North wind is sharp and piercing, the South wind soft and cherishing, but both blow good to the Christian, and make his Spices flow out, or Graces break forth into lively exercises, Cant. 4.16. Yet further, this Trea∣sure doth in a sort consecrate all states, so that let a man have more or lesse, he hath a suffi∣cient treasure if he have this treasure within, godlinesse with contentment is not only enough, but gain, yea great gain: it seasons all things: that man hath nothing that wants it, that man that hath this wants nothing:* 1.464 wicked men may have much, but godly men have all things; when Jacob and Esau complemented about the Present, that Jacob sent to pacifie his angry Brother, Esan said,* 1.465 I have enough my Brother, Jacob also said, I have enough, but in the Hebrew Esau said, I have much, and Jacob saith, I have all, or, all things are to me: intimating, that Jacobs treasure was far be∣yond his Brothers, even as the whole is more

than the part: There's a secret blessing at∣tends this hidden Treasure, which gives con∣tent with want or abundance, and if God see good he will encrease the store: However, a Saints modicum or little, amounts to more than wicked mens multum or large Revenues, as the word of truth testifies, Psalm 37.16.

7. This treasure is safe, its wel lockt up, and cannot be lost: Phil. 1.6. being confident of this very thing, that he which hath begun a good work in you, wil perform it until the day of Jesus Christ: 'tis true, an external profession, and mental accomplishments may be lost, but sincere saving graces shall not be lost, 'tis also true, a saving treasure may be obscured, but cannot be destroyed; yea it may be weakened, but is never totally wasted:* 1.466 the infinite Jehovah is the Keeper of Israel: he that is the portion of your cup, wil maintain your lot: 'tis not so much the truth, nor yet the strength of grace that keeps you from falling, but it is God only who a∣lone is able to keep you from falling, that supports the weak Christian: received grace wil not preserve without assisting grace, faith as an habit, wil not carry on the soul to death, or through death, but we are kept by the po∣wer of God, through faith unto salvation: 1 Pet. 1.5. The power of God as the effici∣ent cause, faith as the instrument, God keeps faith, and faith keeps the soul stedfast: they that have Mary's part and Mary's spirit, shal never be poor: God wil fulfil the desires of them that fear him, and wil likewise fulfill

the hearts of his Saints with a rich treasure: my God, saith Paul, shal supplie all your need according to his riches in glorie by Christ Jesus, Phil. 4.19. 'tis a mighty ful expressi∣on, and refers to all wants, spiritual as wel as corporal: our heavenly father gives his tra∣velling Children a sufficient stock to bear their charges through the World, and discharge every debt of duty to God and man, in some measure of sincerity: this is that two-pence with which the good Samaritane furnished the wounded Man, as some Allegorize:* 1.467 'tis true some Saints live at high rates, in great ex∣pence, in costly duties, but this very chargable living in high and hard exercises, and enter∣prizes of self-denyal, do much increase the Christians store: a Christian is no loser, but a gainer by flesh-displeasing performances: the more strength you lay out for God, the more you fetch in: this is one meanes to keep a spiritual treasure from being lost: nei∣ther Men nor Devils can deprive you of it, you may take up blessed Paul's bold and tri∣umphant challenge, Rom. 8.35. Who shal separate us from the love of Christ? All the powers of darkness cannot loose this knot betwixt a precious Saviour and a gracious soul:* 1.468 the Covenant is ordered in all things and sure, it contains the sure mercies of David, 'tis a Covenant of Salt: Isai. 54.10. The Mountains shal depart, and the Hils be remo∣ved, but my kindness shal not depart from thee, neither shal the Covenant of my peace be removed, saith the Lord, that hath mercy

on thee: grace is the seed of God that abides for ever, God may repent of bestowing com∣mon gifts, but these saving gifts and this ho∣ly calling are without repentance: All the motions and commotions in the World can∣not rob the believing soul of its treasure; those flames that shal burn the World cannot dissolve, but rather cement and soder the blessed union of a Saint to his Saviour; the treasured Christian may stand upon the worlds ruines,* 1.469 and say, I have nothing of all this huge heap to lose, I shall not be a mite poorer for the stupendious conflagration of this goodly Fabrick; let bruitish worldlings weep and wail over their fair Houses, large demaines, full bags, numerous Cattel, and gorgeous Attire, I am rich stil, as rich as ever I was, and some richer, for what I had in hope & expecta∣tion, I have now in full injoyment & possession Augustine sweetly discourseth concerning one Paulinus Bishop of Nola, who prayed thus, (having lost a great estate by the invasion of the Barbarians) Lord, I shall not be troubled for silver or gold, for where my all is, thou knowest: for saith Austin, there he had his all, where he had warned him to lay it, who had fore∣warned the World of these approaching e∣vils: — a little after, he saith that some were tortured by the Barbarians to discover their riches, but saith he, nec prodere nec perdere po∣tuerunt bonum quo••ipsi boni erant; they could neither betray nor lose that good by which they themselves were good; that was their graces and vertues: Oh sirs, what would

you give to have your estates secured in a lo∣sing, plundering, desolating day? here is an insuring office, the God of Heaven wil secure the wel-laden Ship, that it shal come safe to shore: certainly this is a rich priviledge in a day when we can be sure of nothing, that, that only that can make us happy, that and no∣thing else can be made sure.

8. God knows and owns that treasure which sometimes is hid from the Possessor: this is a sweet consideration; Col. 3.3. our life is hid with Christ in God, that is, some∣times it is hid from our own eyes, as wel as from the eyes of others, but stil 'tis hid with God, and he that hid, can finde; Saints are called Gods hidden ones, and their life is hid∣den, both in respect of safety, secrecy, and obscurity: a Christian may have more of God in him, than he knows of; it's one thing to have grace, another to know that we have grace, a Childe of God may have the seed and root of holiness, yet want the bud and blossome of actual comfort: a sincere soul hath alwaies the solid foundation for, yet may at sometimes be without the actual pos∣session of divine consolations; sometimes God with draws the light of his countenance, and leaves the soul in darkness and desertion, he often suspends that act of the spirit, which may evidence the souls interest and sincerity; sometimes the Christian is lazie, and useth not Gods appointed meanes to beget assurance: or by thinking of more comfort, than God is willing to impart, may deny what he hath:

or by entertaining some beloved lust, or by the prevalency of melancholy,* 1.470 or impotency of natural parts, this treasure may be hid from the eyes of the believer himself; these and other reasons Divines have laid down as causes of Christians want of comfort or assu∣rance: Every Saint knows this by too sad ex∣perience that he is often at a loss, and cannot tel what to make of his condition, he hath his nights as wel as daies, a nipping Winter as wel as a flourishing Summer: the sap of grace may retreat into the root, the Herbs and Flowers, and Plants may shrink and dis∣appear, and this goodly new Creation may droop and lose its glorious verdure, yet life may be there, a Summer may come at the return of the year, when the glorious Sun of righteousness shal reflect beauty upon these hidden graces, and draw them forth in∣to lively fruits of Gospel-Obedience, wherby the Saint shal live again, and know that he lives, believe, and know that he believes: In the mean time, while such a soul doth walk in darkness and see no light,* 1.471 let him trust in the name of the Lord, and stay him∣self upon his God, let him even cast Anchor in the dark, and repose his troubled heart upon the Rock of Ages; faith is a venture, and you must venture your all in this bottom use Gods appointed means for obtaining com∣fort, improve free grace, study the promises, awake your graces, recollect experiences, re∣new your repentance, walk close with God, be importunate at the throne of grace, and

certainly joy and comfort wil spring forth speedily; peace is the usual result of the exer∣cise of grace, and as the striking of Flint and Steel together produceth Fire, so the lively acting of sincere grace, upon its proper ob∣ject, begetteth the light and heat of joy and warmth:* 1.472 yea 'tis the observation of a good Divine, that the comfort of letting out our hearts to God, is a greater comfort, than any comfort we can have in receiving any thing from God: But this is sure, if you have a treasure of graces, God wil in due time give you a treasure of comforts; and if he do not fil you with joy and peace in be∣lieving, yet he wil maintain his interest in you, and keep you from fainting, if you have not spiritual suavities, you shal have secret sustentation, if your state be not sweet, yet it shal be sure, his grace shal be sufficient for you, and that's equivalent to the mercy de∣sired, and the less comfort you have in the way, the more you shal have in the end; and it matters not much whether comfort come an hour before death, or an hour after, since it wil certainly come, as a Man of God once said; In the mean time, approve your hearts to God, he searcheth the hearts, and knoweth what you are and have, though nei∣ther your selves nor others know it, he sees how your principles lie within you, and knows,* 1.473 i. e. approves the way of the righ∣teous, and though your way be troublesome, yet your end shal be peace; and though you may be ready to mis-judge your state and

acts, in a hurry of temptation, yet your hap∣piness doth not depend upon your account of your selves, but upon Gods account of you in Christ; a gracious foul may not know the acts of faith, yet may be satisfied of the ob∣ject of faith; he cannot say sometimes, I know that I do sincerelie believe, but yet may say,* 1.474 I know in whom I have believed, and desire again to believe; the good soul may say, I know not how things are with me, I have lost my self in a thicket of cares and feares, yet I put my hand into his that knows the way, and can lead me out, and let him see to the safe landing of my soul in that Ha∣ven of rest, and to the lodging of it in the bo∣some of Abraham, that in tender care of it, shed his precious blood for it; This is the next head, God wil own this hidden trea∣sure.

9. A treasured soul hath a treasure in hea∣ven, and indeed his best treasure is above: for this treasure in the heart is the counter∣pane of a treasure in the Heavens: these are alwaies conjoyned. never is any soul brought up to Heaven, but first God brings down Heaven into it; God furnisheth the soul by the operations of his grace, and then takes possession of it by the earnest of his spirit, before he fil it with glory; 2 Cor. 5.5. Hast thou a treasure laid up in thy heart? That's the first fruits of a larger vintage; light is sown for the righteous, and (I may say) in the hearts of the righteous, if gracious treasures be laid up in the temple of your souls, glorious things

are laid up in the new Jerusalem for you, such things as eye hath not seen, nor ear heard, nor heart conceived: Happy art thou, Oh poor soul, or rather rich soul, poor in this world, rich in faith, and heir of a Kingdome, yea,* 1.475 of the Kingdome: thou mayst both sigh and smile at the mad and frantick World, that weary themselves for very va∣nity, that torment themselves in caring and toiling for an earthly Treasure; which when obtained, doth rather beget torment than content, and leads at last to final despe∣ration: It is recorded of Stigandus Arch-Bi∣shop of Canterbury that he lived very poorly,* 1.476 saying and swearing that he had nothing, no not a penny: yet by a Key fastned about his neck, was found great treasures after his death, which he had hid under the ground: But a∣las that Key would not open Heaven-gates, nor would that treasure purchase Glory, but the believing soul hath his treasure above, and by Faith he hath interest in the Lord Jesus, who hath indeed the Key of David, and is al∣ready entred into the Holiest, and hath set Heaven-gates wide open to his purchased and prepared ones, and he is gone to prepare a place for them. Oh Sirs, fear not, you that have grace shall not miss of glory, as your flesh is in Heaven, so Heaven is in your flesh, as it were; he will open the gates of Glory to those that opened their hearts to receive the King of Glory: the treasure of grace rais∣eth the heart to this treasure above, and lays up provision for an eternal state, this stream

runs to that Ocean, and shal at last be swal∣lowed up therewith,* 1.477 where there is fulnesse of joy and pleasures for evermore: And let this ex∣cite all persons to hoard up a treasure in their hearts and in Heaven, which neither moth nor rust can corrupt,* 1.478 nor Thiefe break through and steal it: Alas, poor creatures, if you get a treasure in the world, what will you do for a treasure when you must be gone hence? your earthly treasures will not purchase eternal happinesse, you cannot alwayes live here▪ therefore lay up in store for your selves a good foundation against the time to come, that you may lay hold of eternal life, 1 Tim. 6.19. Make Friends of the mammon of unrighteousness, that when these fail, you may be received into everlast∣ing Habitations, Luke 16.9. Like that pro∣vident King of the Spartans, who observing the people to dethrone their Kings at the yeares end, and thrust them into a forreign Isle to live in mifery, did not ruffle it out in that prodigality wherein his Predecessors li∣ved for one year, but sent a great estate be∣fore him into that Countrey where he was to be banished, that he might live comfortably when he was degraded: just thus must the wise and gracious Christian do, provide in the enjoyment of all things for a day of dark∣nesse in the want of all things: as Time is the seminary of Eternity, so the soul is to lay up here for an eternal state hereafter; Blessed is that soul that is found with these treasures in his heart, a Crown of Righteousness is laid up for those in whose hearts is found the work

of Righteousnesse, and upon whose backs is found the Robes of Righteousnesse: let such blesse God for grace, and long for glory.

10. Consider yet further, treasures of glo∣ry, are proportioned to treasures of grace in the heart: 'tis true, they that have least glo∣ry in Heaven shall want none, yet withal, 'tis very likely there shal be degrees of happiness, and they that have had most grace shal have most glory; my reason is, because grace doth widen and capacitate the soul for larger Reve∣nues of glory: many Vessels of great and small quantity cast into the Ocean are all full, but some hold more, and others lesse, such is the immense and inconceivable happinesse of the Saints above, that all shal have all, and none shall want any thing to compleat their felicitie: as t'is impossible for a soul to be in Heaven and not be happy, so there shall be no nook nor corner of a glorified soul, but it shal be filled with happinesse: these clean Vessels shal be filled with this new wine of glo∣ry: God shall be all in all, all good to all souls, and in all souls, Yea, such is the vast and in∣finite Ocean of glory that they shal enter into their Masters joy, not it into them (though they shall be as full of it as their hearts can hold): Oh how shal they bathe themselves in those Rivers of pleasures? the minde shal be full of Light, the will of Holinesse, and the affections of Ravishment and satisfaction, when we awake we shall be satisfied with his Image, Psalm 17.15. nor shal there be any envying one anothers happines, (though one star dif∣fer

from another in glory) but every one shal bear his part in the lower or higher praises of God, (as one saith) with an harmonious va∣riety in perfect symphonie: certainly that immarcessible Crown of Glory shall be as weighty upon every Saints head, as hee is able to bear, though that weight shall bee their delight, nothing is heavy in its proper Element, and Heaven is the proper Ele∣ment of the spirits of just men made perfect, Hence 'tis said, the four beasts (i.e.) the com∣munity of the faithful) rest not day nor night, praising God, Rev. 4.8. yet their work is their rest, only some have an Instrument of six, some of eight, others sing praise to God up∣on an Instrument of ten strings, having more enlarged faculties fitted to that Angelical du∣ty:* 1.479 it may seem that as there is degrees of torments in hell (for it will be more tol∣lerable for some than for others) so there wil be degrees of happiness in Heaven, by the rule of contraries: for, saith Beza, that Scripture of sowing and reaping sparingly, and liberally, in 2 Cor. 9.6. refers not only to charity and tem∣poral advantages, but piety and eternal incomes: Thus doth Calvin iterpret it also; and the Pa∣rable of the Talents, whose reward was pro∣portionable to their improvement, Luke 19.16, 17, 18. 'Tis true, parabolical Divinity is not argumentative, yet the mainscope of a Pa∣rable hath a demonstration in it, and it may seem probable that those whom God honors with most grace, and that honour God with most service and suffering should be most ho∣noured

with glory: But nothing of merit in all this, for giving Heaven as wages for work is an act of commutative justice, but what equality is there betwixt finite Services and infinite Glory? none at all, no, no, eternal Life is the gift of God: Let proud Papists say, they will not have Heaven gratìs, let the real Saint look upon Gospel-blessings as fruits of Free-grace,* 1.480 and the City above as built all of this Free-stone, and the way paved thither with the meritorious blood-shed of our dear Redeemer; And whether there be degrees of glory, or no, be sure the treasured soul shall have his share, and we shal best be able to re∣solve this question by experience; Vision and Fruition wil be the best determination. Now these great things are Riddles and Mysteries to us, because we look but through a glasse darkly, we have but faint Emblems and poor glympses of that glory which shal be reveal∣ed, but then we shal see God as hee is, and know all things fit for creatures to be ac∣quainted with, a thousand of these hard knots shal be untied, and our souls fully irradiated with the beams of divine Light.

CHAP. XXII.

Some Objections answered, and the Exhorta∣tion urged.

BUt here come in many doubting souls with their several sad complaints and self∣puzzling Objections.

1. Alas, saith one, I fear I have no such trea∣sure as here is described, for I have a very ig∣norant head, and therfore an empty heart, these treasures enter in by the door and window of knowledge, but I know nothing yet as I ought to know; I canot conceive aright of one truth, & how I should I then have a treasure of truths?

I answer, 'Tis well thou art complaining; Unsanctified knowledge puffeth up with conceits of imaginary attainments, gracious souls are sensible of defects and lament their ignorance: David was a Saint wel-treasured, yet cals himself a beast; Agur was a wise and holy man, yet professeth that hee was more bruitish than any man: nay, he saith, he had not the understanding of a man, Pro. 30.2. 'Tis an hopeful sign to hear Christians bewail their ignorance, but it doth not become any man to brag of his Knowledge: the lowest humility is the highest attainment: self-de∣nial is a sign of, and means to spiritual Ri∣ches: 'tis a sign thou hast profited when thou discernest and bewailest thy non-proficiency: Besides, you must know, that you are not to determine of your treasure of truths, by the number of truths known, but by the manner of your knowing them, and your estimation of them; do you value the truth so, as to buy the truth at any rate, and to sell it at no rate? nay, are you not willing to part with your lives rather than truth? Hath not truth had efficacy in your hearts, authority over your consciences, and prevalency in your conver∣sations? Do you give up your selves to the

truths you do know? and, walk with God according to light received? if so, then you have a treasure both of truths and graces: 'tis a wonder to consider how little light, and how much heat Christs own Disciples, and zealous Martyrs have gone straight to Hea∣ven with: I speak not this to sooth up any in ignorance, or to patronize negligence, but to quiet the poor doubting disconsolate conscience, that's affected with a sense of its ignorance.

2. Ah, saith another, Is it possible that I should have a treasure of grace that have such a treasure of sin; the Lord knows, my heart is even stuffed full of corruption, there is such a huge fardel on my back, such a mon∣strous body of death, that I much fear whe∣ther I have any grace at all in my heart or no, my sin bears me down like a violent torrent, lust is predominant, and can grace be pre∣valent?

I answer, I am glad to hear these Com∣plaints from thee, it is no new thing for a Paul to cry out of a body of death: living men feel the weight of a burden, but dead men are not hurt: Dost thou really complain of the power of sin! then 'tis a Tyrant, not a King in thy heart? Dost thou sigh and fight against sin?* 1.481 blesse God for that Light to see it, and Life to oppose it: the forced Damsel cleared her innocency by crying out, so doth the vanquished soul evidence integri∣grity by zealous groans to God; 'tis but a Rape not a compleat Conquest, while the

soul is strugling with its enemy, and gives not up the Fort of the heart: But know this, that a Christian may have a large treasure of grace in his heart, and yet feel violent workings of lust, grace may be strong, yet corruption im∣petuous; God may give it a commission to make violent incursions upon the wel-fur∣nished soul, for wise and gracious ends: only consider whether thy prayers be ardent, con∣tests vehement, and mournings for it bitter and more than ordinary; if it be thus with thee, thou mayst have a treasure for all that, not only a principle of grace, but a large mea∣sure thereof, for opposites illustrate one a∣nother, and though there be strong lustings of the flesh against the Spirit, yet if there be also proportionable struglings of the Spirit against the flesh, the souls condition may be safe, and for ought I know, it may be rich in Grace; That's for the second Object.

3. But, saith the Christian, you talk much of a treasure of comforts, but alas I know not what that means, alas comfort is far away; surely if I had had any grace I should have had peace, but I have been long under sadness and in many disconsolate fears, I fear I have no treasure of grace.

Answ. Grace and Peace are not insepara∣ble, they may be dis-joined, as Scripture and Experience testifie, many a gracious soul hath been in deep sorrows, a soul may have a Hell within it, and yet at last go to Heaven; a Christian may sail thorow a tempestuous Sea to a quiet Haven; Yea, further observe,

that a Christian may have a treasure of grace, yet want a treasure of joy and comfort; the reason is, because comfort is an effect of Gods Spirit, which acts arbitrarily, and not by neces∣sity, for if the Spirit shine not upon the gra∣ces of the Spirit in the soul, it shal have no comfort, though it be full of grace; Now God doth sometimes suspend the comforting pre∣sence of his Spirit from the best of his ser∣vants for righteous and gracious ends: hence we finde eminent servants of God (that feared God above many) complaining of the want of comfort, as Job, and David, and Heman; yea, sometimes we finde our dear Redeemer (who had a treasure of grace, and the Spirit above measure) complaining of Gods forsaking him, and consequently of the absence of joy and comfort: Poor soul, do not murmure that God doth not alwayes feed thee with these Sweet-meats, which are are the fare of the Upper-Table, and reser∣ved for an heavenly Banquet: what though thou hast not always actual possession of com∣fort, yet thou hast a solid Foundation for it: what if thou be not continually dandled on thy Fathers lap, and kissed with the kisses of his mouth, yet thou art a childe stil, and thou canst not deny but sometimes he doth visit thy soul with heart-solacing consolations, and thou mightest have a treasure of them if thou couldest be ready for them, or rightly improve them.

4. Alas, saith the troubled heart, if I knew my state were safe, I could be better satisfi∣ed

in the want of comfort, but I have cause to cal all into question, I have been so barren and unprofitable under meanes of grace, or∣dinances and providences, I may crie out my leanness, my leanness, woe unto me, if there had been any real good in my soul, it would have been more increased under my long-enjoyed helps.

I answer, there is never a soul under Hea∣ven, but hath sad cause to complain under ordinances and enjoyments; where is the man that can stand forth, and say he hath gathered in harvest as much as he might have done? but there is a profiting to grace, and in grace, hast thou experiences of the former? hast thou been wasted over by the boat of ordi∣nances into Jesus Christ, unto a state of grace, I hope thou canst not denie this; wel then, thou hast attained to the main proficiencie, bless God for that, and for a progress in grace, examine thy self a little more strictlie, is not Jesus Christ more endeared to thee? do not the things of God relish better with thee? dost thou not more scorn the World, and all preferments that it offers to thee? is not thy prevailing purpose to cleave to God, notwith∣standing oppositions, more fixed and setled in thy heart, upon long experience of the waies of God? dost thou not every day see more demonstrative reasons to confirm thee in thy choice of this better part? and let me ask thee, whether thou hast not grown down∣wards in humilitie, self-denial, hatred of sin, love to the Saints? though thou canst not

say thou hast grown upwards in joy, faith, heavenly-mindedness, and communion with God? do not think thou art above complaint and proficiencie in this life; none have at∣tained to a perfect treasure in this vally of teares, and shadow of death; you wil have cause to complain of defects and imperfe∣ctions, which in your perfect Saviours com∣pleat righteousness, your God wil graciouslie cover and cure.

5. But, saith the poor soul, methinks I fall very far short, not onlie of what I might have attained to, but what others (under the same enjoyments) have arrived to, I am out-strip∣ped by such as set out long after me, they that were converted some years after me have at∣tained to more treasures of gifts, graces, and abilities for edification, and I lag behinde, what shall I think of my self?

I answer, thou hast cause to lament thy non-proficiencie, and bewaile that thou hast not kept pace with others, there should be an holie emulation amongst Christians, and a striving which shal be richest in these good things of Heaven; but withal, comparing your selves with others, is no good rule, (ex∣cept it be to shame your negligent hearts, and excite diligent endeavours) because some have better parts, and may sooner attaine to higher degrees of knowledge, and some God intends to cal out to extraordinarie service or suffer∣ing, others God designs to pluck away soon∣er by death, and so layes up much in a short∣er time.— Besides, though they may seem to

have a larger treasure, yet you do not know what they may have to do with it, they may be put to it, and all they have little enough, they may have such corruptions, temptations, afflictions, desertions, as may exhaust a great treasure, possiblie they put the best side out, and you see the bright side, and not the black side of the Cloud; you hear their prayers, discourses, exercises amongst others, but you know not the dolorous griefs, and bitter com∣plaints before the Lord in secret; could you lay your eares to their Closets, you would over-hear their sad sighs for their fulness of sin, emptiness of grace, and naughty frame of heart; it may be your treasure is more setled, and theirs more floating, and you see it when the tide is high; you should take in all before you judge your selves by others, and indeed no Man is a competent judge of ano∣thers frame of spirit, you may even fall be∣low hypocrites themselves in seeming in∣largements.

6. Yea,* 1.482 saith the soul, but I fall below o∣thers in real usefulness, if there were a trea∣sure within,* 1.483 me thinks it would appear more to the glory of God and good of others, but I do no good in my place, I cumber the ground, and bring not forth fruit as others do, that do God a great deal more service, than I do.

I answer, the Apostle saith, there are di∣versities of gifts, and operations, so also, all members have not the same office, and conse∣quentlie not the same usefulness, some move

in an higher sphear, and some in a lower, but if thou be set in this heavenlie orbe of the Church, thou hast some influence, there is not a Finger or Toe in this bodie of Christ, but 'tis of some use, and cannot be spared, but it wil be lame and defective, not a loop or pin in this Tabernacle of the Church, but as it fils up a room, so it bears up some weight: the body of Christ hath need of thee, nay, there's not the choicest members that can say to the meanest in the Church, I have no need of thee, Paul, though a great Apo∣stle, stood in need of the prayers of the mean∣est Christian: an Iron Key may sometimes open that Lock, that a silver one cannot ef∣fect; there's never a Saint in the World, that knows the good that he doth, nor shal it be known to others the use he is of, til he be ta∣ken away, and then the place shal feel a loss of him, a City, a Country, and Kingdome may be spared upon the prayers and upright∣ness of one righteous person: Let not more worthy members despise the ignoble, since they cannot be without them, and let not in∣feriour members envy the more honourable, because God appointeth every one his station, and accepteth the meanest members faithful service, a sweeper of Chimneys may honour God in his place, as wel as a Pastor of souls in his: a plain Christian in a leathern Coat may (if faithful in his station) do God as much service, as a great Doctor in his purple Robes: if thou be serious in the work of God, thou mayest promote the cause of God in thy

Family, which may reflect a lustre to the whole Church.

7. But alas, saith the Soul, I am so far from encreasing into a treasure, that I fear I am on the losing hand; I am in spending, wasting, decreasing by sinful practices, what I gain in a Duty or Ordinance, I lose by an act of sinning, and have much ado to recover my self, o•• this inconstant, unstable spirit! what shal become of me?

I answer, the case is sad, and much to be lamented, but so it is with the best of Gods Children, David saith, thou hast lifted me up, and cast me down, while we are tossed upon the fluctuating Waves of the Sea, we must expect Mariners motion, * 1.484 to mount up to Heaven, and go down to the depths, to have rich enjoyments, and sadder abatements, that we may know both how to want, and how to abound in point of inlargement: sometimes our hearts are opened, as the heart of Lidia, to receive of that grace which be∣comes our treasure, then again our hearts are shut up, and we are in danger to shut out di∣vine incomes; sometimes the Sailes of our souls are spread, to entertain the livelie guests of the holy spirit, but how often are they contracted, and we then resist the blessed motions thereof? lets complain of this, as our sin and shame: but thus it must be in this sublunary state, to distinguish betwixt this Vale of mutabilitie, and the heavenlie Mount of unchangable felicity: yet take notice, that the souls treasure may be maintained, and

even increased by this variety of conditions; by standing stil, or falling back, he may grow more self-suspicious, penitent, vigilant, and diligent, and make the more hast after his God, to redeem the time that he hath lost, and pick up his scattered crumbs: when a co∣vetous Man hath wasted any thing; or mist a good bargain, he wil seek to make amends, by future diligence: thus wil the gracious soul, so that God may improve slips, to standing faster, stumblings to a speedy mo∣tion forwards, and fals to a greater heedful∣ness and sensibleness: Hast thou not found it thus? poor soul, hast thou not been a gainer by thy losses? have not these spiritu∣al Egyptians (of raging corruptions) paid tri∣bute to thy soul, to increase thy spiritual stock? have not these Gibeonites been hewers of Wood, and drawers of Water, to help thee in the Service of the Sanctuarie? I question not, but thou hast found these bitter Enemies, as occasions at least to put thee on to watch thy treasure better;* 1.485 the Canaanites were to be to Israel, as pricks in their eyes, and thorns in their sides, just so are sins to the Saints, these pricks in their eyes, make them ••eep more for sin, and these thorns in their ••ides, spur them more towards the City of ••efuge: there are different sorts of Christians, some are solid, sober, and more setled in their motion, that keep on a good, eaven pace in ••e ways of God, others are more uncertain, sometimes push forwards, and draw back a∣gain, yet these may be Gods Children, as

wel as the former, and sometimes it is occasi∣oned by the natural levity, and fickleness of their spirits, or other causes, yet stil the al∣mighty Arme of Jehovah is under them, and all his Saints are in his hand, and though these unstable souls may not excel, yet they shal keep their hold, and every leap they take shal set them nearer to Heaven, and lead them to that immutable state, where there is fulness of joy, and Rivers of pleasure for ever more.

Thus much for answer to some Objections: I shal now conclude all with a brief and seri∣ous exhortation, and oh that I could per∣swade and prevaile with all to look after their share in the treasure, so largely opened to you, methinks it should be an easie thing to per∣swade Men to embrace a treasure, but oh how hard is it to ingage Men to look after a treasure for their souls! I see what a wretch∣ed thing a carnal heart is, and poor souls fight against their own interest, and forsake their own mercy.

One would think that they, that are poor in the World, would be induced to consider of some treasure at last; I beseech you, let reason be heard, argue rationally, and let your souls be working in such thoughts as these, God hath cast my lot to be in a mean estate, and I work hard for a bare living, I toile and travel night and day, and I can scarce get course Cloaths for my back, and food for my self and my Family, I would have got something before-hand, but I see it wil not

do, Times are hard, Trading dead, I despair of growing rich, the world is like a shadow, the more I pursue it, the further it flees from me, and have I been pursuing after that which I cannot overtake? and if I should overtake it, can do me no good, may do me much hurt, and in the mean time have I neglected my immortal soul, and getting a treasure in it to make it rich and happy? These spiritual goods are the best that can be got, and these only may be got, and nothing else: O my soul, shal I be poor in this world and poor to all e∣ternity? must I live in misery here, and be in greater torment hereafter, oh why should I be such a perfect beggar? doubly poor, of a poor estate and of a poor low degenerate spirit? Oh rather let me be poor in spirit that I may be an Heir of a Kingdom, a better than this Dung-hil world can afford. If I want bread for my body, Lord evermore give me the bread of Life for my poor soul, the garments of Christs Righteousnesse to cover my naked∣ness, Fine gold that I may be rich, though I be separated from my neighbour let me be u∣nited to the Lord, though I be despised by men, yet let my soul be owned by the Lord, although I have not a foot of Land, or house of mine own in this world, yet, Oh that I may have a right to Mansions above, and may take possession at death of the Inheri∣tance of the Saints in Light: Thus do you that are poor argue the case, and rest not satisfied without the true Riches; if you cannot get Earth, make sure of Heaven, and then you

make no bad bargain: keep up this Trade of Religion, when other Trades decay, live a∣bove the world, learn to act Faith, put the Bond in suit, make a vertue of necessity, and if you cannot get left-hand mercies, be sure of right-hand mercies, and then you are hap∣py for ever.

Let rich men also look after a treasure a∣bove, I know its a hard thing to perswade such as have treasures on earth, to look after treasures of Heaven, and in Heaven: it is im∣possible for them that trust in riches to be sa∣ved, and most men do so; Oh how apt are men of great Estates to please and applaud themselves in their large possessions, especial∣ly after the malicious revilings of the poor, or the awakening convictions of Gods Spirit by some heart-shaking Boanerges, they go home and thus bespeak themselves, what need I regard the vain calumnies of the sons of Belial,* 1.486 or the furious invectives of these bawling Priests, I've need of none, and I fear no man, I am able to live of my self, let eve∣ry man look to himself, its an hard world, and we must look to our selves, God hath blessed me with an estate, and I trust he loves me, and I shall do as well as others: Such workings are in rich mens brests, the God of Heaven knows your secret self-flattering thoughts, but they shall be found to be vain another day, when you lie upon a death-bed, ready to breath out your despairing souls, what will money do in the Chest without grace in the Heart? what art thou better for

hundreds and thousands a year? what art thou the better for the honourable or wor∣shipful titles of Lord, Knight, Esquire or Gen∣tleman? I have heard of a Person of qua∣lity that cryed out upon his sick-bed, ten thou∣sand pounds for a good conscience, but alas, par∣don and Heaven cannot be bought with mo∣ney, purity and peace of conscience are at a higher rate, they cost the precious blood of Jesus Christ, and are not bought but given in Gods way and in Gods time: hee was a Fool that pleased himself with conceits of filling his soul with his full bags and furnished hou∣ses, or fruitfull Fields, what are these to the immortal soul, that is of a spiritual nature? No no, Riches profit not in a day of wrath, you cannot stop the mouth of conscience in the pangs of death with a little worldly trash:* 1.487 try this in lesser things, and see whether mo∣ney, which answereth all things wil fill your hun∣gry bellies, cure the head-ach, or tooth-ach, or remove Feavers, alas it cannot, you know it cannot, how then can Riches satisfie, or sanctifie, or save the immortal soul? A time is coming when the carelesse and covetous Worlding would be glad to exchange earth for heaven, and would be willing to cast all his Rare commodities over Ship-board to save his precious Vessel of his never-dying soul, but he that esteemed the world his God, shall have no God to relieve him when hee is lea∣ving the world: He that spent his strength and time to compasse his worldly ends, shal have nothing but his labour for his pains in

the upshot,* 1.488 what hath he gained, (let him brag of his bargain) when God taketh away his soul? Nay, this very treasure that he hath heaped up shal rise up in judgment against him,* 1.489 so Heinsius reads, James 5.3. as though their Gold and Silver should become a treasure of tormenting fire to the rich and wretched Mi∣sers: and oh, what an astonishing considerati∣on is this, that a covetous man should gather the fuel to that fire that shal torment him for ever, and that his beloved Minion the world, with which he hath committed adultery, shal be the instrument of his torment; yea, some think further, that this earth where wicked men have had their Heaven, shal be the place of hel-torments after the great day of Judg∣ment: certainly this world which hath be∣witched sensual souls shal be burnt with fire, and how just is it, that where men have acted their pleasant Comedy, they should suffer this last and everlasting Tragedy? Oh Sirs, think of this betimes, do but in cold blood consider whether your great Estates will skreen betwixt Gods flaming wrath and your sinning souls another day: Bethink your selves betimes, whether you would have God or the world to stand your Friend at Death or Judg∣ment, whether you would have a heart laden with this heavenly treasure, or a conscience loaden with guilt and filled with excrucia∣ting wormes, whether you would hear that sad word, Wo unto you that are rich for ye have re∣ceived your consolation, or, come my Friends, en∣ter into your Masters joy: Remember you

were fore-warned of these things, look a∣bout you betimes:

Here I might admonish all Ages and Sexes to get their hearts full of this treasure, you young men begin the world with this stock, this alone wil fit you for all callings, places, Relations and Conditions; you are entring the world, and you know not what you may passe through betwixt this and the Grave, without this treasure you are fit for nothing, this wil fit you for any thing: this wil render you well-accomplisht Gentlemen, Merchants, Ministers; This wil carry you thorough all Companies with credit and profit: it wil be an excellent Guide and Guard in your Jour∣neys; This wil season your younger years with gravitie, policie and humilitie,* 1.490 and ri∣pe•• your souls for Heaven as you are ripening for the Grave: Oh my Brethren, set up with this stock, begin in Grace and you shal end in Peace, begin with this treasure, and you shal end in everlasting pleasures:

And you that are ancient, look after this treasure, old men are addicted to hoarding, why here's work for you, be hoarding up in your hearts divine Truths, Graces, Comforts, and Experiences, in malice be you children, but in understanding be ye men; Give me leave to admonish old men, and Fathers, to labour to know him that is from the beginning,* 1.491 you delight much in Antiquity, here's an object for you to contemplate, even the Ancient of Dayes: Oh mind not toys and treasures, even the best of treasures, let your hoary heads be found in

the way of Righteousnesse, and hearts filled with these Fruits of Righteousness: Alas, shal you be full of days and empty of grace? Shall you be drawing to a period of your lives, and continue destitute of the end of your lives? Ah Sirs, that you should be taking your leave of the world, and yet have laid 〈◊〉〈◊〉 Foundation, made no preparation for a bet∣ter life, alas what shal become of you? the Lord be merciful to you, and lay hands on you and pluck you as brands out of the fire: its a monstrous sight to see a wicked old man, how unbecoming is it to hear an old man swear, to se an old man drunk, or unclean, 'tis a pro∣digious sight, such are worse because they should be better, every gray hair which should be a crown of glory, is a testimony of sloth, and monitor of approaching wrath: Ah Sirs, think not much, if at the great Day you be set on the left-hand, that have all your daies made choice of left-hand blessings: the God of Hea∣ven awaken you to provide for Eternitie, be∣fore the flames of hell awake you, when there's no Remedie.

Let all and every one without fail, without dallying or delay, look after this Treasure; Oh let your souls be furnished with a store of holy Thoughts, you are alwaies thinking, your minds are active, never idle, alwaies in motion: O get it furnished for contempla∣tion, bring some work to this Mil-stone, else as Luther saith, it will grinde it self thinner, or as a Lamp that's soon extinct without a fresh supply of Oile: You can neither dis∣course

profitably in Companie, nor spend your time in solitarie Retirements without this Treasure. But I have been too tedious, let not all these words be in vain to you, or rise up in judgment against you:

A••w words to those precious souls into whose bosome the Lord hath dropt this hea∣venly treasure; these I might urge to blesse God for it, live up to it, make much of it, maintain and encrease it, and be sure you do not part with it upon any terms. As to the last, I pray you to keep this treasure, and let it not be in the least impaired, wasted or pre∣judiced: I tell you its a greater losse to lose one grain of grace than a Mine of gold, or both the Indies, the gaining of the world can∣not countervail the losse of a soul, and if your treasure be gone, your souls are gone: take fast hold of Instruction, let her not go, for she is thy life, Prov. 4.13. Let all go rather than part with your treasure. Caesar swimming through a River to escape his Enemies, car∣ried his Books above Water with his hand, but lost his Robe, so do you: though you should swim through a Sea of sorrows, yet before you keep fast the Lords depositum, make not shipwrack of Faith and a good Conscience, let neither the treasures nor pleasures of the world rob or cousen you of this glorious trea∣sure;* 1.492 Take two famous instances of con∣stancie in the Primitive times: the one is of a Souldier, whom the Praetor could not with torments remove from his Christian professi∣on; at last he commanded him to be laid in

a soft bed, in a pleasant Garden among flou∣rishing Lillies and red Roses, and being left alone a beautiful Harlot came to him, and embracing him wantonly, sollicited him to lust, he resolutely opposed, at last for very vexation, and to prevent by his pain th•• dan∣ger of pleasure, he bit off his Tongue and spit it in her Face, as she kissed him, and so brave∣ly overcame: This Valiant Souldier would not indanger his Treasure for the enjoyment of a little pleasure; The other Example is, of one Hormisda, a great Noblemans Son, who, for Religion was condemned to keep the King of Persia's Elephants, and to go na∣ked. One day the King looking out, and seeing him tanned with the Sun, commanded a Shirt to be put upon him, and to bring him before him, whom the King asked if he would now deny Christ; Hormisda tore off his Shirt, saying, if you think I will deny my faith for a Shirt, have here your gift again: See here a young man stript naked of an earthly trea∣sure, yea, will go stark naked, rather than lose his inward treasure: go you and do likewise, say as Job, Chap. 27.5, 6. Till I dye, I will not remove my integrity from me, my righteousnesse I hold fast and will not let it go; my heart shall not reproach me so long as I live: Live upon your stock, make use of it upon all occasions, draw forth the seeds of grace, bring forth much fruits, improve your treasure for maintaining constant intercourse with God; Josephus tels us that there was a tumult raised among the Jews,* 1.493 because their holy treasure

was wasted upon a Conduit, reaching the space of 300. furlongs, but if you spend your treasure in maintaining wayes of conveyance betwixt God and your hearts, it wil increase your treasure, and keep up peace with God, and peace of conscience; communion with God wil compose all mutinous insurrections in your own hearts; pay to God the constant tribute of duty and obedience, give him the glory of all, that he hath done for you; sweep the Temple of your hearts, free it from all dust and filth, prepare a cleanly lodging for this blessed guest; the holy spirit is compared to a Dove, and we know the Dove is a clean∣ly creature, and leaves its residence when it is defiled, so wil the spirit: be holy in all your conceptions, and in all manner of conversa∣tion, learn that blessed round, that En••ch took of walking with God, solace your souls in him, scorn any thing that the World can offer, as a temptation to divert your hearts into another Channel, ask the World what it can give, that may be a valuable considera∣tion, for the loss of communion with God, make such a challenge, as Saul did in another case, can the Son of Jesse give you fields and Vineyards? — so can the World give me pardon of sin, peace of conscience, grace here, and glory hereafter? if it say it can, believe it not, it's a vain brag and loud lie, like that of Satan's to Christ; if it cannot, (as cer∣tainly it cannot) why shouldest thou leave the substance, and embrace the shadow, oh make not so mad, so bad a bargain; I stand the

more upon this, because there is danger, lest you should be cheated out of your treasure by the World, as Dalilah beguiled Sampson, or as the Maid got the Apple out of the Giants hand by fair meanes, which the Champions could not wrest out: Do not delight in the Creature, lest it abate your content in God, be not afraid of afflictions that accompany godliness, you may get a larger increase of your treasure by trouble, than by any other meanes, as 'tis storied of Tiberius, passing by a Cross that lay upon a Marble-stone, and causing the Cross to be digged up, found a large treasure under the Cross, so may and do, gracious souls finde treasures under their crosses.

But to draw to an end, the Lord ingage all your hearts to make sure of this treasure, and to make much of this treasure, lock it up in the in-most closet of your hearts, lay it out in waies of holiness, as the Lord gives opportunity, raise up your hearts heaven∣wards, improve solitariness, do all the good you can in your places, sanctifie the name of God in all things you do or receive, watch over your own spirits, be faithful unto death, and he wil give you a Crown of life: I shal conclude all with an elegant exhortation of Cyprian: thou only whom the heavenly war∣fare hath sealed up in these spiritual Tents, keep incorrupt, keep sober this blessed Disci∣pline with religious vertues, be thou diligent either in praying or reading, sometimes speak thou to God, sometimes hear God speak to

thee, let him instruct thee,* 1.494 dispose of thee by his precepts, whom he hath made rich, let no Man make poor, thou canst not now be subject to any penury, when thy breast is sa∣tiated with variety of all heavenly delicacies; thus he, Blessed is the soul that hath this blessed treasure, and is mounting upwards to everlasting pleasures.

FINIS.

Notes

• * 1.1

  Joh. 4.10
• * 1.2

  Joh. 6.27
• * 1.3

  Joh. 15.1 Assembl. An. in lot.
• * 1.4

  Vid. Pare∣um in cap.
• * 1.5

  Bonus est, non qui ta∣lis vide∣tur, sed qui intus cor habet bo∣num, h.c. 〈◊〉〈◊〉 matitiâ naturali. Spirit. Dei, repur∣gatum & regenera∣tum. Par. in locum.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. quod in crastinum reponitur.
• * 1.7

  Weems his Pourtrait. pag. 26.
• * 1.8

  Bona opera non facere bonos, sed prius opor∣tere bonos esse, quam faciamus bona: sic propriae mala opera non facere malos, sed malos face∣re mala.
• * 1.9

  Bonus Ser∣vatius fa∣cit bonum Bonifaci∣um.
• * 1.10

  Malè por∣ta, malè dilabun∣tur.
• * 1.11

  Eccles. 5.12.
• * 1.12

  Difficilia quae pul∣ch••a.
• * 1.13

  Heb. 2.13
• * 1.14

  Isa. 55.2.
• * 1.15

  Hab. 2.6.
• * 1.16

  Eph. 1.••.
• * 1.17

  Psa. 17.14
• * 1.18

  Eccle. 2.8.
• * 1.19

  1 Cor. 1.7
• * 1.20

  Psa. 26.12
• * 1.21

  Jam. 2.5 1 Tim. 6.18.
• * 1.22

  i. e. Scien∣tia quae Sp. Sancti Magiste∣rio, non ingenii no∣stri acu∣mine disci∣tur. Marl.
• * 1.23

  Isa. 45.3. Mat. 1 3. 1 Pet. 3.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Occultus ille i. e. cordis ho∣mo.
• * 1.24

  Joh. 16.22
• * 1.25

  Luke 11.5, 6.
• * 1.26

  Mat. 25. v. 1 to 11.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Haredita∣rias po∣sessiones cordis mei, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉jure hare∣ditario possedit.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Lex, Sta∣tutū, Men∣sura, sive enim Se∣cundum normam & rationem, vel in ju∣dicio. Pagnin.
• * 1.29

  Prov. 10.20.
• * 1.30

  Gen. 2.1••
• * 1.31

  Prov. 23.23. Joh. 5.39 Prov. 2.4.
• * 1.32

  Leigh Crit. Sac.
• * 1.33

  Sacrae Scripturae sunt San∣ctae deliciae & divitiae animae, Psal. 119.72. and 111.14.
• * 1.34

  Rad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Explorare, Scrutari. hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Lex, Sta∣tutum & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉G••mmae, Marga∣ritae.
• * 1.35

  Isa. 33.6.
• * 1.36

  1 Tim. 1.5
• * 1.37

  Manton on Jude, v. 〈◊〉〈◊〉
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Populus & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Spoute moveri
• * 1.39

  Exod. 25.2 & 35.21.29.
• * 1.40

  Rom. 5.4.
• * 1.41

  Eccle. 1.16.
• * 1.42

  Seniores sunt Sani∣ores, inci∣pientes in∣sipientes, quae labo i∣osa fuere juventuti Studia, ea sunt jucun. da senec∣tu•••• otia.
• * 1.43

  Gen. 2.14 Euphrates sie dict. ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉〈◊〉〈◊〉. lastifi∣••andoprop∣terea quod cireu••ja∣centem a. g••latum redilat, ut sequente Anno spon∣re ••resear.
• * 1.44

  Miseria∣tum h••m t∣natum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.45

  Manton on Jude page 152.
• * 1.46

  Psal. 51.8.
• * 1.47

  1 Tim. 4.8
• * 1.48

  2 Pet. 1 4.
• * 1.49

  Heb. 6.17, 18.
• * 1.50

  Isa. 38.3.
• * 1.51

  Psal. 119.165. 1 John 3.21.
• * 1.52

  Laetitiae bonae con∣scientiae Paradisus animarum, gaudium angelorum, hortus deli∣ciarum, ager bene∣dictionis, templum Solomonis, Aula Dei, habita∣culum Spi. Sancti. Bern.
• * 1.53

  Nunquam minus so lus, quam cum solus.
• * 1.54

  Psal. 119.54.
• * 1.55

  Psal. 63.5, 6.
• * 1.56

  Psal. 39.3 Psal. 42.5
• * 1.57

  Psal. 1.2.
• * 1.58

  Dr. Hall Solil. 3. p. 8, 9.
• * 1.59

  Prov. 16.23.
• * 1.60

  Col. 4.6. Eph. 4.29
• * 1.61

  Prov. 16.24.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Josh. 7.21. Lingua auri.
• * 1.63

  Heb. 13.15. Zech. 12.10.
• * 1.64

  Rom. 8.26
• * 1.65

  Cobbet of•• prayer.
• * 1.66

  Psal. 45.1 Col. 3.16 Eph. 5.19
• * 1.67

  Math. 3.8
• * 1.68

  Rom. 10.10. Gal. 5.6.
• * 1.69

  Gal. 5.6.
• * 1.70

  Jam. 1.27
• * 1.71

  Phil. 1.11.
• * 1.72

  Col. 1.10
• * 1.73

  Isa. 23.18. ch. 32.7, 8.
• * 1.74

  Of this subject of Alms-giv∣ing, See morning Exercise at Cripple-Gate. Serm. 11. pag. 240 to p. 278.
• * 1.75

  Eccle. 10.2
• * 1.76

  Rom. 5.3.
• * 1.77

  Rev. 13.10 & 14.12.
• * 1.78

  Rev. 12.12. Morien∣tium fera∣rum, vio∣lentiores sunt mor∣sus. Heb. 10.36. Eph. 6.13
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉totu••, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉sors, hae∣reditas to∣ta sorte constans.
• * 1.80

  * Manet e∣nim dissi∣militudo passorum in similitu∣dine passio∣num, & licet sub ••odem to mento, non est idem virtus & vitium, nam sicut sub uno igne, aurum rutilat, palea fumat, & sub eadem tribuld stipulae cemmi∣nuuntur, frumenta purgantur, nec ideo cum olco, amurca confunditur, quia eadem praelii pondere ita una eadem•• vis, irruens bones probat, pu∣rificat, eliquat; Malos damnat, vastat, exterminat. unde in eâdem afflictione mali Deum derestantur, atque blasphemant; boni autem pre∣cantur, & laudant: tantum interest. Non qualia sed qualis quis•• patiatur: Nam pari motu exagitatum &, exhalat horribiliter coenum, & suaviter fragrat unguentum— August. De. civit. Dei. lib. 1. cap. 8 p. [mihi] 16.
• * 1.81

  Operari se∣quitur esse. Nihil dat quod non habet. Qualis causa talis effectus. Ex nihilo nihil fit.
• * 1.82

  Jam. 3.12.
• * 1.83

  Col. 1.3, 9
• * 1.84

  Simplex Sensus esse videtur, quascun•• in ••os gra∣tias cumu∣lat deus peraeij, ex hoc fonte manare: rectè ergo sentiunt qui nos ir∣rigari di∣cunt essusis in Christū grat••is. Calv. in Loc.
• * 1.85

  Eccl 8.6, 8 ••ev. 6.6 Prov. 10.5 ••ermi••a, atis & ••i∣c••, s••nt vere ••n∣ram 〈◊〉〈◊〉.
• * 1.86

  Nullus mi∣hi per a∣tium exit dies, part•• etiam no∣ctium Stu∣diis ven∣dico. Senec.
• * 1.87

  Mr. Good. w••n.
• * 1.88

  Rom. 5.5. Rom. 2.29
• * 1.89

  John 3. Scop••s mundt: Because they serve to sweep the ayr & the world clean from infectious vapours.
• * 1.90

  Psal. 119.11.
• * 1.91

  Homo est. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.92

  Col. 1.27. Phil. 3.8, 9. Col. 3.11.
• * 1.93

  Homo est universi orbis Epi∣tome, & abbreviata mund ta∣bella: Mat. 16.
• * 1.94

  Matth. 13.44, 45, 46.
• * 1.95

  Jer. 17.11.
• * 1.96

  Auri saera fames.
• * 1.97

  Eccle. 1•• 8,
• * 1.98

  Pro. 23.5.
• * 1.99

  3.19 13. ••salm 78.36, 37••
• * 1.100

  Pius homo numisma est a Deo cusum, im∣p••us adul∣terinum, non a Deo sed a Dia∣volo effect∣um: Ignat. Epist. ad magn••••.
• * 1.101

  * Et Deum ipsum ve∣rum recte dicimus divitem, non tamen pecunia, sed omni∣potentia: dicuntur pauperes pecunia ca∣rentes, sed interius divites si sapientes: Aug. de civit: Dei l. 7. c. 12. p. 395.
• * 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Satiatus est abun∣davitiqui∣dam confe∣runt oum
• * 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, septem, quod 7. sit numerus plenitudi∣nis: i. e. What he hath with∣in, shall be as seven witnesses, or many.
• * 1.104

  Exod. 35.21. 2 Sam. 24.10. Rom. 9.1. 2 Pet. 2.8 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.105

  2 Tim. 3.17.
• * 1.106

  Psal. 27.8,
• * 1.107

  Deut. 5.28, 29.
• * 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.109

  Ez••k. 14•• 3, 4.
• * 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.111

  Psa. 51.10.
• * 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Spiritus consta is, firmus, dis∣positus:
• * 1.113

  Jer. 2.36.
• * 1.114

  Job 6.16, 17.
• * 1.115

  In summa, hic tam perpetuitas donorum spiritus, quam af∣fluentia nobis pro∣mittitur, Marl. in loc.
• * 1.116

  Mat. 13.21.
• * 1.117

  Vid. Suff. Brit. de quin. Ar∣tic. thes. 6. p. 189. In Sancto∣rum cordi∣bus secun∣dum quas∣dam vir∣tutes sem∣per manet Spiritus: Secundum quasdam recessurus venit, & ••••••turus recedit, in his virtu∣tibus, sine quibus ad vitam non pervenitur in elcolo∣rum suo∣rum cordi∣bus perma∣ne•• Gr.g. Moral.
• * 1.118

  Jam. 4.13.
• * 1.119

  G••. 19.
• * 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Pro∣prie est san∣guis, fed a∣pud Chald. notat petu∣niam, quta sa••guine at surore pau∣perum pa∣rain. Bith.
• * 1.121

  Mat. 13.44 Phil. 3.7.
• * 1.122

  Meretrici∣us est amor, plus annu∣lum, quam sponsum a∣mare.
• * 1.123

  Christus meus est omnia.
• * 1.124

  Song 5.10.
• * 1.125

  Mat. 4.8, 9.
• * 1.126

  Mat. 19.21, 22.
• * 1.127

  De non en∣tibus & non apparenti∣bus eadem est ratio.
• * 1.128

  Isai. 42.3.
• * 1.129

  Jer. 20.9.
• * 1.130

  Job 32.18, 19.
• * 1.131

  2 Cor. 1.12.
• * 1.132

  Luk. 2.52.
• * 1.133

  ☞
• * 1.134

  Minime bo∣nus est qui m••lior sieri non vult Ber.
• * 1.135

  Habet e∣nim au••∣ment•• sua fides, habet suam in∣fantiam, habet ata∣tem viri∣tem, habet Senectam. Mar ••n loc.
• * 1.136

  Phil. 3. Eph. 3.16.
• * 1.137

  2 Cor. 7.1 2 Thes. 1.3.
• * 1.138

  See Sy∣monds de∣serred souls case and cure, page 416 to 421 Manton on Jude, v. 2. pag: 122. to 127. Barlow's Sermon 2 Pet. 3.18
• * 1.139

  Luk. 19.41, 42.
• * 1.140

  Mat. 21.19 Luk. 13.7.
• * 1.141

  Mat. 22.12
• * 1.142

  Pro. 17.20.
• * 1.143

  Pro. 18.15.
• * 1.144

  Pro. 17.5.
• * 1.145

  Quaerant ali••, si••e∣lint meri∣tum, nos grattam studeamus: Bern. Serm. in Nat. Mat. Col. 2.13. Isa. 64.6.
• * 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Signifies both a de∣c••itfull man, and an Usurer See Prov. 29.13. ••••••g. ••or Usu∣rers are ••••ually ••••audu∣••••••t. 〈◊〉〈◊〉.
• * 1.147

  Matth. 24.51.
• * 1.148

  Jer. 17 9.
• * 1.149

  2 Cor. 13.5.
• * 1.150

  Matth. 7.8, 2.
• * 1.151

  Job 27.8.
• * 1.152

  Jam. 3.10.11. Gen. 6.5.
• * 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉qui non amplius la∣borare vo∣lunt ant possunt. Vid. Hein's Excercis. in lot.
• * 1.154

  Jam. 3.6.
• * 1.155

  Cor••est the∣saurus ma∣lorum, fons venenorum caput et o∣rigo omn is iniquitatis. Luth. Tom. 4. fol. 335. 2 Kin. 8.13
• * 1.156

  Vide Cal∣vin Instit. lib. 2. cap. 1 sect. 5, 6, &c.
• * 1.157

  See M. Perk Exposi. on Creed, fol. 162. Adamus fuit huma∣nae naturae non modo progenitor, s••d radix, ideo milli∣us corrup∣tione meri∣to, vitia∣tum fuit hominum genus: Cal∣vin, ubi supra. Conferas hac de re Baron. de orig. Anim. Excer. ••a Art. 6,7,8. pag. 91. ad p. 104.
• * 1.158

  Jam. 1.13, 14, 15. See Capel on Tempt. p. 38. to 43. and p. 55. to 70. its excel∣lently and fully hand led. Reynolds Sinf of sin. p. 151. 152, &c.
• * 1.159

  Rom. 2.5.
• * 1.160

  Pro. 17.24
• * 1.161

  M. Clark's life of Dr. Potter p. 393.
• * 1.162

  Rom. 7.4.
• * 1.163

  Col. 3.1, 2.
• * 1.164

  Heb. 8.13.
• * 1.165

  Isa. 55.3.
• * 1.166

  Joh. 4.14.
• * 1.167

  Eccl. 7.16.
• * 1.168

  Acts 26.24.
• * 1.169

  Phil. 7.11, 12, 13, 14.
• * 1.170

  〈…〉〈…〉
• * 1.171

  S••dixisti satis est, ••••ri••sti:
• * 1.172

  Contra quos dein∣ceps, bel∣lum gere∣tur, ••odie{que} du••at, nec finictu••, don••c, Be∣st••a in exi∣tium i••rit: M••de, com. in Apoc, p. 198.
• * 1.173

  Col. 1.11.
• * 1.174

  Mr. Clark in his Life.
• * 1.175

  Eph, 6.15.
• * 1.176

  Exod. 11.2. Dr. Light∣foot G••ean. on Exod. p. 24.
• * 1.177

  2 Cor. 6.12.
• * 1.178

  Prov ••.3••
• * 1.179

  Jonah 2.8.
• * 1.180

  Aquin. Sum Prim. Sec. Qu. 51. Art. 1, 2, 3, 4. Qu. 109 Ubi videas 10 quest. de gratiâ agitatas.
• * 1.181

  What per∣sons may do towards their own conversion see Morn. Lect. Case of Consc. p. 33—
• * 1.182

  Morning Lect. at Cripl-Case of Consc. page 9.
• * 1.183

  Herb. Church-porch, p. 6.
• * 1.184

  2 Cor. 13.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.185

  Psal. 139.23.
• * 1.186

  P••o••avit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex∣ploravit, tentavit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig•••• agnoscere conslavit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de∣f••••avit, M••t••pr••••a∣vit ••de Sa••••••••a, ci∣v••t••s ••e∣t••••l••ca, no∣men habet ab officinis quibus me∣talla ex••o∣quuntur.
• * 1.187

  Deus oleum non infun∣dit nisi in vas contri∣tum. Bern. Mat. 5.3. Rom. 14.17
• * 1.188

  Heb. 12.
• * 1.189

  Jam. ••
• * 1.190

  Intus exi∣stens prohi∣bet extra∣neum.
• * 1.191

  See Morn. 〈◊〉〈◊〉. p. 41. Serm. 2.
• * 1.192

  Rom. 13.12. Ephes. 4.22, 23.
• * 1.193

  Ruth 2.8, 17.
• * 1.194

  Song. 7.5.
• * 1.195

  Song. ••.5.
• * 1.196

  Verse 2.
• * 1.197

  Chap. 3.2. Chap. 1.8.
• * 1.198

  Z••ch. 4 12.
• * 1.199

  Mr. Lee, on Solomons Temple: cap. 9. pag. 266. Num. 17.8.
• * 1.200

  Ubi supra
• * 1.201

  Isa 2••.6 Pro 9.1.2. Cant. 5.1, 2. The Po••ch of the Temple was open and with∣out doores on all sides, on which it was not annexed to the body of the Temple-to she•• the open-hearted∣ness of Gods Grace un∣der the Gospel. See Mr. Lee on Sal. Temp. ••a•• 9 f••l 21••.
• * 1.202

  Compare Mat. 7.11. with Luke 11.13.
• * 1.203

  Mens orat, lingua lo∣quitur.
• * 1.204

  Rom. 9.23.
• * 1.205

  Gen. 27.34, 38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.206

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(Sync. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) suffero et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉lu∣ctus.
• * 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.208

  Isai. 27.11. Hosea 1.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui ostiatim petit El••e∣mosynam. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Solam cu∣tem hab••nt
• * 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pauper
• * 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Perditus
• * 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Attritus
• * 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Attenuatus
• * 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Afflictus.
• * 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••g••nns
• * 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 V••••uus
• * 1.217

  Isai. 9.6.
• * 1.218

  Prov. 1.23.
• * 1.219

  Isa. 55.1, 2. Jubet em••∣re non pre∣cio, sed mendicorū more, preci∣bu•• emendi∣care abud Deum. Par. in Loc.
• * 1.220

  P••••. ••3.••3.
• * 1.221

  Psal. 12.6.
• * 1.222

  Psalm 119.1••7.
• * 1.223

  1 Pet. 1.7.
• * 1.224

  Hoc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est Christi, extra quod nulla ••s•• salus;
• * 1.225

  1 John 2.27.
• * 1.226

  1 Cor. 2.10.
• * 1.227

  2 Pet. 1.9.
• * 1.228

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. curam non habentes.
• * 1.229

  Col. 2.2.
• * 1.230

  Rom. 8.31.
• * 1.231

  1 Chr. 29.3
• * 1.232

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Unicum fa••.
• * 1.233

  Zeph. 1.5
• * 1.234

  Mr. Bur∣rough's heart-divi. Page 7. Hos. 10.2.
• * 1.235

  1 King. 18.21.
• * 1.236

  Ed condi∣tione te ac∣cipio, ut te tibi red∣dam me∣liorem. Socrat.
• * 1.237

  2 Tim. 1.12.
• * 1.238

  Isai. 6. i. Heb. 3.6. 1 Cor. 6.••9. Verum Christi ••••m∣plum anima credentis est, illam exor••••, il∣lam vesti, illi os••••r don••ric, in•• illa Chri∣stum susei∣••••. Hi••••om. a•• pauli••. Tom. 1. Pag. 105.
• * 1.239

  Rom. 11.17, 20. Eph. 3.17.
• * 1.240

  Cor clau∣sum habet, qui clavem fidei non habet:
• * 1.241

  Heb. 4.2. 2 Pet. 1.5.
• * 1.242

  Quantum illuc fidei capacis af∣ferimus, tantum in∣de gratiae inundantis haurimus: Cyp. Epist. ad Horat. page 108. Rev. 3.7.
• * 1.243

  Joh. 20.27.
• * 1.244

  Mark 6.5.
• * 1.245

  1 Joh. 4.8.
• * 1.246

  Ut non pos∣sint non velle ex∣trema quae{que} pro Christo per∣peti. Aret. in locum.
• * 1.247

  See Ains∣worth on the place: Brightman.
• * 1.248

  Joh. 19.26.
• * 1.249

  Rev. 1.1.
• * 1.250

  2 Thes 12.10.
• * 1.251

  See this Subject handled in M. Williams transcend. of Christ's love, on Eph. 3.19. p. 73. to p. 145. Plusquam tua, plus∣quam tu••s, plusquam te: vid. ibid p. 114. very fully: Morn. lect. Serm. 9. p. 186. Dr. Rein. on Psal. 110. Pinks trial.
• * 1.252

  Psa. 50 21.
• * 1.253

  Mat. 25.21.
• * 1.254

  John 15.
• * 1.255

  Joh. 7.17.
• * 1.256

  Rev 22.14
• * 1.257

  Psal. 19.11
• * 1.258

  Psal. 84.7
• * 1.259

  Pro. 10.29
• * 1.260

  Jam. 4.6.
• * 1.261

  Isa. 57.15.
• * 1.262

  Mat. 5.3.
• * 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 humilita∣tem, animi vobis infix∣am habete: Eras. of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Knot. vid. Leig•• Crit.
• * 1.264

  Psalm 65.13. Jam. 1.21.
• * 1.265

  Isa. 11.6.
• * 1.266

  Jer. 43.2.
• * 1.267

  1 Thess. 5.17.
• * 1.268

  Dan. 6.10. Psal. 55.17. Psal. 119.164.
• * 1.269

  Rom. 12.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in oratione perdurantes Beza: con∣tinue with strength: a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i.e. fortiter tolerare: Leigh. Crit. Sac.
• * 1.270

  Gen. 32.24
• * 1.271

  John 16.32.
• * 1.272

  Song. 7.11, 12.
• * 1.273

  1 King. 17.19, 20.
• * 1.274

  —Ac n•• Eloquium nostrum ar∣biter profa∣nus impediat, aut clamor intemperans familiae strepent is obtundat, peta∣mus hanc sedem: dant secessum vicina secreta, ubi dum erratici palmitum lapsus nexibus pendulis per arundines bajulas repunt, viteam porticum frondea tecta fecerunt:—Et paulo post—Accipe quod sentitur autequam discitur, nec per moras temporum long â agnitione colligitur, sed compen∣dio gratiae maturantis hauritur, & lege totam, Epist. lib, 2. ep. 2. ad Do∣nat, pag. (mihi) 105.106.
• * 1.275

  Pro. 31.••4.
• * 1.276

  Vid. Mar∣lorat. in loc.
• * 1.277

  Gal. 6.8.
• * 1.278

  Exod. 20.24.
• * 1.279

  Literae damnato∣riae, aut leges mor∣tis.
• * 1.280

  Jam. 4.13, 14, 15. Fronte ca∣pillatâ post est occasio ••io calva.
• * 1.281

  1 Cor. 7.29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tempus contractum Met. à ve∣lis contra∣ctis:
• * 1.282

  Eccl. 9.11.
• * 1.283

  Job 28.22.
• * 1.284

  Nulla dies sine linea:
• * 1.285

  See Clarks Lives of Fathers.
• * 1.286

  Oculos in∣cipit ape∣rire mori∣endo quo•• clausos ha∣buit viven∣do. Plin.
• * 1.287

  Herbert.
• * 1.288

  Isa. 48.17.
• * 1.289

  Clark on his life.
• * 1.290

  Church-porch. Pag. 15.
• * 1.291

  Adoro scri∣pturae ple∣nitudinem Tertul.
• * 1.292

  Isai. 8.20.
• * 1.293

  Herb. Church-porch. page 11.
• * 1.294

  Gen. 47.
• * 1.295

  Docendo didici.
• * 1.296

  See Eph. 4.15, 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.297

  Cant. 1.8.
• * 1.298

  Umbilicus venarum nodus et coitus, cen∣trum cor∣poris.
• * 1.299

  Hoo••er Ec∣cles. Poli••y. Book 5. Par. 57. pag. 229.
• * 1.300

  Hugo de Sacramen∣tis lib. 1. cap. 3.4. Si••ergo vasa sunt spiritualis gratiae Sa∣cramenta, non ex suo sanant, quia vasa aegro∣tum non curant, sed medicina.
• * 1.301

  Primo ido∣neus esse non potest ad martyrium, qui ab Ecclesia non armatur ad praelium: et mens defi∣cit, quam, non accepta Eucharistia erigit, et accendit: Cyp. Epist. act Cornel. lib. 1. Epis. 2. P. 41.
• * 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Tim. 1.14. 1 Tim. 6.20. Mat. 5.19.
• * 1.303

  Jam. 2.10.
• * 1.304

  Rom. 6.17.
• * 1.305

  Quam∣vis enim non sit nota simpliciter essentialis & recipro∣ca, scil. ec∣clesiae (sicut neque reli∣quae duae, i.e. verbum & Sacra∣menta) ad completum tamen ec∣clesiae sta∣tum neces∣sario debet edesse: A∣mes Me∣dul. lib. 1. cap. 37.
• * 1.306

  Hookers Eccl. polit. Book 3d. part 4. fol. 69.
• * 1.307

  Mark 10.17.
• * 1.308

  Practical Cat••ch. p. 2.
• * 1.309

  Joh. 7.17.
• * 1.310

  Theologia est scientia affectiva, non specula∣tiva. Ger∣son.
• * 1.311

  Aliter a∣mare non didici.
• * 1.312

  Major fuit cura libel∣lorum, quam pur∣pura,
• * 1.313

  P••o. 4.13.
• * 1.314

  See D. Halls Peace-maker, sect 1. P. 1. read it thorough.
• * 1.315

  Mat. 10.1••
• * 1.316

  Eph. 5.15. Eccl. 2.14.
• * 1.317

  Rom. 16.19.
• * 1.318

  Eccl. 10.10. Chap. 7.19. Chap. 2.13.
• * 1.319

  Quicun{que} ad h••nc scopum non dirigunt studia sua, fieri potest ut multum su••n•• a•• laborent, sed nihil quam va∣gantur per ambages nullo pro∣fectu. Calv. in loc. Col. 1.10.
• * 1.320

  2 Pet. 3.16 Jam. 1.8. Eph. 4.14.
• * 1.321

  1 Cor. 2.15.
• * 1.322

  Psal. 26.1••.
• * 1.323

  Job 30.12.
• * 1.324

  Psal. 125.1. Pro. 18.10.
• * 1.325

  Invictus ad labores, fortis ad pericula, rigidus ad∣versus vo∣l••ptates, d••∣r•• adver∣sus illec••∣bras: Ambr.
• * 1.326

  See Meek∣ness large∣ly discuss'd in Dr. Ha∣monds Pract. Ca∣tec. p. 107. to 118.
• * 1.327

  Luke 14.26. to 34.
• * 1.328

  Luke 14.26. to 34.
• * 1.329

  Omnia li∣bera per fi∣dem, omnia serva per charitatem, Luth.
• * 1.330

  Heb. 12.6-10.
• * 1.331

  Jer. 4.3.
• * 1.332

  Eph. 6.14, 15.16, 17, 18.
• * 1.333

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proprie sig∣nificat cho∣rum duce∣re, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, du∣co. Beza. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Allude to Psalm 45.14, 15.
• * 1.334

  Psal. 25.14 Isai. 5.12.
• * 1.335

  Psal. 92.5, 6, 7
• * 1.336

  Jer. 9.12, 13. Hos. 14.9.
• * 1.337

  Eccl. 2.12.
• * 1.338

  1 Tim. 6.17
• * 1.339

  1 John 2.16, 17.
• * 1.340

  Act. 25.23. 1 Cor. 7.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.341

  Isai. 29.7, 8.
• * 1.342

  Nihil aeque adeptis et concupis∣centibus gratum. Plin.
• * 1.343

  Pro. 28.26
• * 1.344

  Quis{que} sibi Satan est.
• * 1.345

  A ma••o ho∣mine meip∣so libera me Domine
• * 1.346

  ••Ut nemo in sese ten∣tat descen∣dere nemo.
• * 1.347

  Jam. 1.14, 15. See the slights of sin opened in Capel on Temp. pag. 21. to 36.
• * 1.348

  Rom. 6.21 Job 20.12 13, 14. Deut. 32.33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et caput, per meto∣nym. Vene∣num, quod capiti aut dentibus serpentis vel aspidis inest; ve∣nenum ca∣pitale et mortiferum
• * 1.349

  Psal. 38.3, 8.
• * 1.350

  Clarks Collect. page 21.
• * 1.351

  Isa. 51.9, 10. chap. 64.1, 2, 3.
• * 1.352

  Job 10.7.
• * 1.353

  Psalm 89.49.
• * 1.354

  Gen. 38.25.
• * 1.355

  Gal. 6.
• * 1.356

  Jer. 6.16.
• * 1.357

  2 Cor. 1.3.
• * 1.358

  Job 34.29.
• * 1.359

  1 Sam. 30.6.
• * 1.360

  Hab. 3.17, 18.
• * 1.361

  Articulus stantis a••t cadentis Ecclesiae.
• * 1.362

  Gal, ••.20. Joh. 20. Job 19.26. 2 Tim. 4.8.
• * 1.363

  Rom. 10.13
• * 1.364

  Eph. 6.14.
• * 1.365

  2 Pet. 1.10
• * 1.366

  Rom. 8.16
• * 1.367

  1 Joh. 5.8.
• * 1.368

  Mat. 5.4. Isai. 61.2, 3
• * 1.369

  2 Cor. 7.6. Psal 147.3. Isai. 57.15.
• * 1.370

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Doluit, Pae∣nituit, 1 Sam. 15.35.
• * 1.371

  Niph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dedoluit, dolore de∣siit, vel consolati∣onem dat, invenit, Isa. 40.1.
• * 1.372

  Psal. 56.••.
• * 1.373

  Psal. 12•• 5.6.
• * 1.374

  See Psal. 34.4, 5.
• * 1.375

  Rom. 15.4.
• * 1.376

  Promissiones sunt sacrae Anchorae, vela candi∣da, mulctra∣lia evange∣lica, coele∣stes uteres, spirituales Aurifodi∣nae: See Dr. Spurst. of Promises.
• * 1.377

  Job ••5.11.
• * 1.378

  Job 13.15
• * 1.379

  Non minor est virtus quam quae∣rere parta tueri.
• * 1.380

  2 Cor. 2.11. chap. 11.2, 14.
• * 1.381

  Eccl. 3.11. Psalm 17.14.
• * 1.382

  Religio p••∣perit divi∣tias sed fi∣lia devora∣vit ma∣tiem:
• * 1.383

  Psal. 62.10. Acts 4.35.
• * 1.384

  Isa. 59 2.
• * 1.385

  1 Pet. 2.11. Mr Herl in Treat. of Polit. p. 11.
• * 1.386

  Joh. 14.30.
• * 1.387

  Eph. 5.11. Col. 3.5. 1 Thes. 4.4. 2 Cor. 7.1.
• * 1.388

  Eph. 4.30.
• * 1.389

  Rom. 8.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.390

  1 Thes. 5.19.
• * 1.391

  Gal. 5.22. Eph. 5.18.
• * 1.392

  Joh. 3.34.
• * 1.393

  See Gal. 5.5. ver. 16, 18.
• * 1.394

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.395

  〈…〉〈…〉
• * 1.396

  Quando a∣nimus di∣viditur ad multa fit minor ad fingula.
• * 1.397

  Ec••. 10.1.
• * 1.398

  Lightfoots Miscell. page 26.
• * 1.399

  Psal.
• * 1.400

  Exod. 32.••
• * 1.401

  Nos nihil sumus, Chri∣stus solus est omnia, qui si a∣vertat faci∣em suam nos perimus & Satanas triumphat, etiamsi aut Petri aut Pauli simus: sicut deo sacrifi∣cium est spiritus contribulatus, ita haud dubiè Diaboli sacrificium spi∣ritus praefractus & securus: Luth. Tom. 1. Lat. fol. 522.
• * 1.402

  K. James, Basil. Do∣ron, pag. 16, 17.
• * 1.403

  Zeph. i. 12.
• * 1.404

  1 Cor. 2.10. Pro. 20.27.
• * 1.405

  Dr. Hall Sol. 13. called Bo∣som dis∣cours. For this Subject of self-exam. See Baxt. Saints rest. 3 part.
• * 1.406

  Prin••ipi•• obsta, fero medicina paratur•• cum mala per long as invaluere moras.
• * 1.407

  Psal. 132.2, 3, 4, 5.
• * 1.408

  Soliloq. 20. Stock-em¦ployed-pa. 72.73.
• * 1.409

  Joel 2.26. inter opera, fol. 8.13.
• * 1.410

  2 Tim. 3.2
• * 1.411

  Herb. the Church, page 116.
• * 1.412

  1 Cor. 15••
• * 1.413

  Jam. ••.
• * 1.414

  Heb. 2.••
• * 1.415

  S••nt aliqui quorum fru∣ctus q••••a nimis pro∣perè. minus pr••sperè ori∣untur. Bern. de sanct. Ben. Ser. 1.
• * 1.416

  Isal. 50.4
• * 1.417

  Mat. 27.14 Joh. 11.16
• * 1.418

  Mat. 7.6. Prov. 8.5. Psal. 1.3,
• * 1.419

  Amb. Chri∣sti offic. 〈◊〉〈◊〉 Lib. 1. ••ur: Cap. 2, 3 fol.
• * 1.420

  Psal. 77. Joh. 14.26.
• * 1.421

  See Mr. Cobbet, of Prayer, part 3. chap. 3. pag. 416. how to discern them, pag. 423.
• * 1.422

  Jer. 23. Arbores a••••m qu•• fructum faciun•• sed non suum hypocriae sunt, cum Simone Syrenzaeo crueem por∣tantes non suam: qui religiosa intentione carentes angarian∣tur; & qua non a∣mant, am••∣re gloriae quam desi∣derans, fa∣cere com∣pelluntur: Bern. Serm. fol. 1••••.
• * 1.423

  Dr. Hall in Medit. & Vows. cent. 1. pag. 77.
• * 1.424

  Ex duobus imperfectle multo est m••lius ba∣bere rustici∣tatem san∣ctam, quàm eloqueatiā peccatri∣cem: m••gis ven••rand•• est sanctae rusti••••as, quam ver∣bosa loquasitas: Soror in Christo dilecta, si nostra intentio est simple•• apud Deum, in judicio ejus nostra operatio tenebrosa non erit: qui cast•• esse per j••stitiam nesciunt, nequaquam esse innocentes per simplicitat•• possant. Dr. Bern. Serm. 56. fol. 1299.
• * 1.425

  Ne promus fit fortior condo:
• * 1.426

  John 15.5, 8.
• * 1.427

  Ezek 15.3.
• * 1.428

  Fructus isti, pro∣fectus no∣stri,— & nostros pr••••∣fectus suos fructus de putat. Bern. Su•• Cant. Serm. 63.
• * 1.429

  Iohn 15.
• * 1.430

  Psal. 115.1.
• * 1.431

  Isa. 42.8. Acts 12.23.
• * 1.432

  Vae portan∣tibus cru∣cem & non scquenti∣bus Chri∣stum. Bern.
• * 1.433

  Animus cu∣jus{que} ••st quis{que} tantus quis{que} est, quantus est apud deum.
• * 1.434

  Isai. 43.3, 4
• * 1.435

  Lam. 4.2.
• * 1.436

  Isai.5 3.2.
• * 1.437

  See Ains∣worth in locum▪
• * 1.438

  Col. 3.3, 4.
• * 1.439

  Christianus est filius Dei, haeres regni, fra∣ter Christi, Socius An∣gelorum, Dominus mundi, par∣ticeps divi∣na naturae. Tom. 1. Lat. 106.
• * 1.440

  Mercatur•• est quaedam amittere, ut majora lu∣cr••ris. Tertul.
• * 1.441

  Mr. Clark's Collect. in the life of Mr. Ign. Jurd. page 481.
• * 1.442

  Acts 9.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Est Hebra ismus. A Vessel of choice.
• * 1.443

  Rom. 15.19.
• * 1.444

  See Hen. Bunting, in the Tra∣vels of Paul.
• * 1.445

  1 Cor. 15.10. 2 Cor. 11.23.
• * 1.446

  Mr. Thom, Heywoods Engl. Eli∣zab. p. 10••.
• * 1.447

  Acts and Mon. fol. 90 91, 92.
• * 1.448

  See Revel. 3.8, 9, 10.
• * 1.449

  Psal. ••01.2.
• * 1.450

  Matth. 6.6.
• * 1.451

  Cant. 1.12
• * 1.452

  Gen. 8.21. Psal. 141.2.
• * 1.453

  Psal. 73.19.
• * 1.454

  Amos 8.11, 12.
• * 1.455

  Ezek. 14.21.
• * 1.456

  Joh. ••.38.
• * 1.457

  Rev. 2.17.
• * 1.458

  A••b. 5.14.
• * 1.459

  Zeph. 3.1••. Lam. 1.4.
• * 1.460

  Institut. Theol. De Sacram. loc. 46. pag. 601.
• * 1.461

  Re Sacra∣menti nun∣quam de∣stituuntur fideles, e••i∣amfi visibi∣libus signis carere co∣gantur:
• * 1.462

  Venenum aliquand•• pro remedis fuit: Sen.
• * 1.463

  Mr. Capel, of Tempt. pag. 234.
• * 1.464

  Habet om∣nia qui ha∣bet haben∣tem omia:
• * 1.465

  Gen 33.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉multum habeo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉su•• mihi omnia••
• * 1.466

  Psal. 16.5.
• * 1.467

  Luk. 10.3••
• * 1.468

  2 Sam. 23.5 Isaai. 55.3••
• * 1.469

  Domin••, non excru∣cier propter aurum & argentum, ubi enim sint omnia mea tu scis: ibi e∣nim habe∣bat omnia sua, ubi e∣um condere & the sau∣rizare ille monuerat; qui haec mala mun∣do ventura praedixerat: Videsis plura in lib. 1. de 〈◊〉〈◊〉. Dei cap. 10. ••••i tit. Quot san. etis in a∣missione re∣rum tem••••∣ralium ni∣hil per••at.
• * 1.470

  See D. Sibs Souls con∣flict. Sy∣monds de∣ser. souls Case.— Baxters Rest. par. 3 p. 156. to 169.
• * 1.471

  Isai. 50.7.
• * 1.472

  Mr. Eur∣rough's on Hos. 2.19. pag. 606.
• * 1.473

  Psal. 1.6. Psal. 37.37
• * 1.474

  2 Tim. i. 12.
• * 1.475

  Jam. ••.••.
• * 1.476

  Mr. Fox Acts and Monum, fol. 174.
• * 1.477

  Psalm 16.11.
• * 1.478

  Mat. 6.20.
• * 1.479

  Marth. 20.15. Vid, Bez. quaest. & Resp. p. 98. Caeterum messis tum, de spiritu∣ali mercede vitae a ter∣nae, quam terrenis be∣nedictioni∣bue, quibus Deus pro∣sequit•••• homines be∣neficos ex ••oni debet: Calv. in l••••.
• * 1.480

  See this Quest. an∣swer. in Buch. loc. 36. De vitâ aeterna, pa. 446. De∣termined that there shall be degrees of glory from, 1 Thes. 2.19. Dan. 12.3. 1 Cor. 15.41.
• * 1.481

  Deut. 22.25.
• * 1.482

  1 Cor. 12.4, 6.
• * 1.483

  Rom. 12.4.
• * 1.484

  Psal. 107.26.
• * 1.485

  Num. 33.55.
• * 1.486

  Populus me sibilat at mihi plau∣do, ipse do∣mi simul ac nummos contemplor in arcá, Horat.
• * 1.487

  Non do∣mus & fundus, non aris acer∣vus & au∣ri, agrote Domine deducunt corpore fe∣bres: Horat.
• * 1.488

  Job 27.8
• * 1.489

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Heins Ex∣ercit. pag. 563.
• * 1.490

  Read 〈◊〉〈◊〉 1.4. c. 2.1. &c. 4.1. yea, read the first 9•• Chapters in Prov.
• * 1.491

  1 Joh. 2.13.
• * 1.492

  Acts and Mon. par. 1. fol. 63. fol. 100.
• * 1.493

  Joseph. de Bello Jud. lib. 2. ca. 8.
• * 1.494

  Tu tantum quem jam spirituali∣bu•• castri•• caelestis mi∣litia signa∣vit, tene incorrup∣tam, tene sobriam re∣ligiosis vir∣tutibus disciplinam, sit tibi vel orati•• assidu•• vel lecti••: nunc cum des ••oquere, nunc de••s tecum: ille te praceptis suis instruat, ille dispenat: quem ille divitem fe••erit, nem•• pauperem faciet: penuria esse nulla ja••s poterit, cum semel pectus cael••stis sagina saturaverit: Videas plurae in Cyp. Epist. Lib. 2. Ep. 2. ad Donatum.