THE Christians heavenly Treasure.  
BY WILLIAM BURTON of Reading in Berkshire.  MATTHEW 16. 26. 
What shall it profit a man to win the whole world, and lose his own soul.  PHILIP. 3. 7. 
The things that were vantage unto me, the same I counted loss for Christ's sake.  
8 And do judge all things to be dung that I might win Christ.  
LONDON: Printed by T. E. for Thomas Man signior, and jonas Man, dwelling in Pater-noster-Row, at the sign of the Talbot. 1608.   

TO the right Worshipful, and religious Knight, Sir Drue Drury, increase of Grace and Peace in this life, and fullness of heavenly treasure in the life to come.  
RIght Worshipful Maecenas, in regard of the manifold favours, and encouragements, which I have received from you, ever since I first entered into the sacred work of the Ministry, first in Norfolk at your house by Norwich, where then you remained, and many times since, I do here (as duty bindeth me) offer unto your Worshipful Patronage, this short Treatise, of the Christians heavenly Treasure, which showeth in some sort, the difference between false goods and true goods, between Heaven and Earth, the riches of the one and the riches (or penury rather) of the other, and the way how to enjoy the one without loss of the other. Which is not to teach you any thing that yet you know not, for God be praised you knew these things long ago, but (as S. Peter wrighteth) to confirm & strengthen your godly mind, and to uphold your holy Faith, which long since through the mercy of God shined in you, accompanied with true love, the handmaid of Faith, to the great glory of God, the joy of the godly, and the comfort of the Saints hearts. This Argument doth of right belong unto your Worship, because the Lord hath plentifully replenished your heart with the love of heavenly things and true zeal unto his glory, for heavenly matters, only in heavenly minds and sanctified hearts receive kind entertainment, like the Angels in Lot's house, rejoicing each in others company & conference, like Mary and Elizabeth, but they shun the company of the wicked, like the Wise men, which balked Herod's house & returned another way, when they understood what a Fox he was.  
The God of all Mercy and Consolation, who hath made your old age glorious by crowning the same with a most constant love and sincere profession of his blessed Truth, so prosper your holy proceedings and religious endeavours; that at the end of this your earthly pilgrimage, you may with holy Simeon depart in peace, and receive with all Saints, that crown of immortal glory, and endless rest, which God hath prepared for you, and for all those that love and desire the glorious appearing of the Lord jesus Christ. From my friend's house in London, this 21. of januarie 1607.  
Your Worships in all Christian affection, William Burton.   

THE Christians Heavenly Treasure.  MATTHEW. 6. 19 
Lay not up Treasures for yourselves in earth, where the Moth and Canker corrupt, and where thieves dig through and steal.  
20 But lay up for yourselves Treasures in Heaven, where neither the Moth, nor Canker corrupteth, and where thieves neither dig through nor steal.  
21 For, where your Treasure is, there will your heart be also.  
Our Saviour Christ hath in the former part of this chapter condemned the fond affectation of Vainglory as the only bane and poison of all good actions, whereof he giveth three instances: The one in giving of Alms: The other in Fasting: The last in Prayer▪ He now for biddeth worldliness, and greedy desire of earthly things, as dangerous an enemy to our Salvation, & no less a stain unto our Christian profession, as the former. Vainglory and Hypocrisy as a burning poison that infecteth and inflameth the inward parts, is to be avoided, yea, as a Thief that robbeth the Almighty of his glory is to be pursued. Greedy Covetousness or worldliness as Thrones that choke the graces of God's Spirit, is to be plucked up by the roots. As a spiritual Fever that relisheth no goodness, but distasteth all Heavenly and Spiritual things, is to be purged and taken heed of, yea, the desire of riches is to be avoided as a stream both deep and swift, that will both drown men's souls & carry them quite away from God. To that end Saint Paul saith, 
1. Tim. 6. 9  they that will be rich, (meaning whether God will or no, or before the time that God hath appointed) fall into many noisome and foolish lusts, which drown men in perdition and destruction, to show in what a miserable case a worldling is: for speak to a drowned man, smite him, teach him, and cry out unto him, or sound a Trumpet in his Ear, and he heareth not, he feeleth not: and so is it with a man whose heart is drowned in the cares of this World, and love of riches. And yet those are in greatest admiration, for the world doth not only desire to be having more still, but doth admire those that have worldly Treasures. Therefore our Saviour Christ doth warn us of that gnawing Worm, and tells us, that if we be so greedy of the world as to set our hearts upon it, we loose heaven for our labo●●. And therefore we must take heed how we use this world: for Christ would teach us how to use the world, that we be not cozened by it. 
The scop & summ● of this Text.  A little thing certain is better than much uncertain, as a poor man with a little Copyhold, is better to pass in that respect than he that hath much, and no assurance in it: The World is uncertain, for it is in danger of thieves which will rob, or of Moths which will f●e●, or of Rust which will consume, or of Death which will end all, but Heaven is not subject to any of these nor the like. Again, he that will be saved must send Treasure before hand to Heaven, and not drive of till death come, for none shall find Treasure there, but they that lay it up before they die.  
As a man that removeth to another place to abide there, sendeth his stuff and provision before him: so they that mean to remove hence and to abide in Heaven, must send their Treasure thither before hand, by relieving the poor, and helping forward other holy & charitable works. And whereas some allege for themselves, that they have had great losses, etc. and therefore cannot give any thing to the poor, or other holy and charitable uses, they must know that they have the more need to give, and to be liberal, and to do good with that they have, and so to lay up in Heaven, when the World goeth from them, or else they will be poor both here and there too. Now if any man be desirous to know whether he hath any treasure in heaven or no, let him take this course: First, let him see what it is that doth command his heart: and next what doth most move him, and touch him: and lastly, what he taketh most delight in, and what he beateth his brain about most: and if the matters of Heaven and God's Kingdom do most command his heart, and occupy his head, and delight his mind, than his Treasure is there, his stuff is sent before hand to the place whether he intendeth to remove when God calleth him, or else not: and this is the sum of Christ's words and holy counsel in this place.  
This Text hath 2. parts. 
The parts of the Text.  

1. A Commandment.  
2. A reason of the same.    
The Commandment hath likewise two parts. The first is Negative in Verse 19 Lay not up Treasure for yourselves in▪ earth, etc. The second is Affirmative in verse 20. But lay up for yourselves Treasure in Heaven, where neither the Moth, etc.  
The Reason is in Verse. 21. For where your Treasure is, there will your heart be also. As touching the Negative part of our Saviour his Precept, we are to understand that his manner of speaking is here no otherwise then in other places, and other cases also of the like kind: 
joh. 6. 27.  as, Labour not for the meat that perisheth, but labour for the meat that endureth to Eternal Life. And in another place, 
Luk. 12. 33  Sell that you have, and give to the poor. 
Mat. 10. 9  And in another place, Possess not gold nor silver. And in another place, Be not careful what to eat and drink, 
Mat. 6. 25.  or what raiment to put on. All which places being literally taken, and not according to the mind and meaning of our Saviour Christ, may breed error, as they have done: for from hence the Anabaptists fetch their community of goods; the Monks and Friars their wilful poverty; and the jesuits hereupon persuade others to impoverish themselves to enrich them: And lastly, under the shadow of these words: the slothful sluggard, & idle person would shroud themselves, to be thereby discharged of all honest labour and diligent following of their vocations. Therefore first the true meaning of the words is to be sought for, and then we shall the better understand what doctrines from thence may be gathered, for our further instruction and consolation in the lord 
Treasure  This word Treasure, is taken in the Scripture sometime for gold and silver. 1. King. 7. 51. 
1. King. 5  And Solomon brought in the things which David his father had dedicated: the Silver, and the Gold, and the Vessels, and laid them among the Treasures of the house of the Lord. So Prou. 2▪ 4. 
Pro. 2. 4.  If thou seekest for wisdom as for silver, and searchest for her as for treasure. And Mat. 13. 44. 
Mat. 13.  The Kingdom of Heaven is like unto a Treasure hid in the field, etc. Sometime it is put for abandance of riches or any other thing. As, Mat. 13. 52. 
Mat 13. ●  Every Scribe which is taught unto the kingdom of Heaven, is like unto a Householder, which bingeth forth out of his Treasure things both new and old. And Mat. 12. 34. 
Mat. 12. ●  out of the abundance of the heart the mouth speaketh. Verse 35. A good man out of the good Treasure of his heart, or abundance of good things, bringeth forth good▪ things. So Rom. 2. 5. Thou after thine hardness, and heart that cannot repent, treasurest unto thyself Wrath against the day of Wrath, that is, causest unto thyself abundance of Wrath, etc. And sometime it is put for whatsoever a man taketh delight in, as here in this place, Where your Treasure is, there will be your heart also, that is, where the thing is that you delight in, there will be your heart, your mind and affection. Again, all Treasure is either temporal or eternal. 2. Cor. 4. 18. The things that are seen are temporal, but the things that are not seen are eternal. Eternal or heavenly Treasure is from heaven, and consisteth in the grace and favour o● God, and is the only true Riches. Esay. 33. 6. 
●sa. 33. 6  The. fear of the Lord shall be his Treasure. And a good man out of the good Treasure of his heart bringeth forth good things. 
●uk. 6. 45.  These are called: 
●uk 12. 33  Bags that wax not old. 
Cor. 4. 7  And Light of glory brought in earthen vessels. The renewing of the inward man. Ver. 16. An excellent and eternal weight of glory. 17. And things not seen, yet looked upon. 
Cor. 2. 9  Vers. 18. Such as no Eye hath seen, nor Ear hath heard▪ nor have entered into the heart of man. And here in our Text such as Moths cannot eat, nor Rust consume, nor thieves steal, that is, they are not subject to any kind of casualty or mischance: all which places do rather show what it is not, than what it is, for indeed it is God himself in Christ jesus, which cannot be expressed, because he is infinite and incomprehensible.  
Of this latter it is not that he speaketh, when he saith Lay not up for yourselves Treasures in earth, than he must needs mean the former. But what? doth the Lord jesus mean that it is in no wise lawful for a Christian man to get, or enjoy the riches of this world? not so, for in Pro. 2. 4. 
Pro. 2. 4.  it is said that we must seek for Wisdom as for gold: to show that gold also may be sought for. 
1 King. 10 22  And King Solomon made a navy of ships, which once in three years returned with gold and silver, ivory, etc. And in Gen. 37. 28. 
Gen. 37. 28  it is said there was traffic between the Midianites and the Ismalites Merchants, 
Chap. 39 1  and between the Ismalites and the Egyptians, that one country might by that means be benefited by the commodities of another. What then? doth he mean that it is unlawful to keep any thing in store for hereafter? Not so neither, for joseph is commended for laying up against the time of famine, 
Gen. 41. 35  yea, it is Joseph's counsel that Pharaohs officers shall gather all the food of seven plenteous years, and lay up Corn for food in the cities to be kept against the seven years of famine. What then? doth he mean that a man must take of earthly goods only so much as will serve his turn, and cast away that which is left? Not so neither, for in john. 6. 
joh. 6. 12.  He commandeth his Disciples to gather up in baskets that which was left, when the people had been miraculously fed, and let nothing be lost (saith the lord) What then? doth he mean that we must not provide for those that we leave behind us? Not so neither, for the Apostle saith, 
1 Cor. 12. 14  The Children ought not to lay up for their Fathers, but Fathers for their Children. And he telleth Timothy, that he which provideth not for his family 
Tim. 5. 8.  is (meaning in that respect) worse than an Infidel, and hath denied the faith What then? doth he mean that all must be common? Not so neither, for then there could be no breach of the eight Commandment if any man did steal; and all exhortations and precepts of distributing to the poor were in vain, if the poor might be their own carvers of rich men's goods: yea, what should then become of buying and selling? Buy the Truth but sell it not, 
Proverbs.  saith Sa●omon: And defraud not one another (saith the Apostle) in bargaining, 
Thessalo.  and buying, and selling.  
What then? doth he mean that we must sell away all that we have and beg for ourselves, as Popish Friars, and Monkish Papists would have us to do? Not so neither, for in Luke 12. 33. 
Luk. 12. 33  It is not said sell that you have, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sell that you have overplus, and may well spare, and give to the poor, otherwise we should love our neighbours not as ourselves, but above ourselves, which God never required. And better it is for a man to keep his goods for himself, than to bestow them upon idle Monks, and a wicked rabble of Fryerly locusts, which be as necessary in a christian Commonwealth, as Snakes in a man's bosom, or Mice in a barn full of Corne.  
What then? doth he mean that a man may live idly, and then look to be maintained by others? Not so neither, for the Apostle being ruled himself by the spirit of Christ, hath set down a Rule for such irregular persons, that if any can work and will not, 
● Thess. 3. 10  such should not eat, to show that idle persons are inordinate, and so burdensome to a Commonwealth, that they are not worthy to live, but to be punished by the most cruel death that ●an be, and that is to be starved and pined to death. And in Pro. 6. 6. the sluggard is sent by the holy Ghost to the Pismire, that in beholding her ways he might learn to be wise, for she having no guide, governor nor ruler gathereth her meat in Summer, and prepareth her food in Harvest, to show that even by honest and painful travail men should provide in Summer against the hard time of Winter, and in health for sickness. And albeit the Lord jesus saith in joh. 6 Labour not for the meat that perisheth, 
joh. 6. 27.  yet his meaning is not to discharge men of their honest labour, and following (even with diligence) their callings, but that we must not labour so much for the bread that perisheth, as for that which abideth to Eternal life, or that our temporal commodities should not be the only end of our labour, or that we must not mingle our labour with distrust and vexing care, 
Psal. 90. 10  for that even our strength is but labour and sorrow, and when Solomon by his Wisdom had waded through all matters, and had made trial of the world, he upon his approved experience, set down his verdict, that all is but vanit●e and vexation of spirit, as if he should say, moil not, vex not, wear not out yourselves so much as you have done about the world, to the losing of your heavenly treasure. Well then, if Christ doth allow men to get and enjoy riches as the Merchants of Tirus: and King Solomon, if he doth allow us to provide and lay up before hand as joseph did, & to save that which is remaining, as himself and his Disciples did, and to lay up for our families as the very Infidels do. If the Lord jesus will not allow men to have all things common as Anabaptists do, nor to pro●esse wilful poverty as beggarly Friars do, nor to feed Idle-packs which will not labour for their living, as preposterous pity doth, what then should be his meaning when he saith, Lay not up for yourselves Treasures in earth?  
That we may the better find out the Lords meaning we, are to know that Treasure here, is put not only for money, riches, and provision for the time to come, but also for any thing else (as was said before) wherein a man taketh most delight, and whereupon he dependeth most, or which he maketh his felicity; yea, and doth so lavish out his love upon it, and torment himself with careful thoughts for the same, as if without it he should be utterly undone, and could not possibly live. In which manner Worlldings gather riches, and Atheists seeks after pleasure, the Ambitious man hunts after Honour, even with all their hearts, with all their mind, with all their might, strength & soul, as if it were their God that did make them, and it should preserve and save them, which is a manifest breach of the first commandment.  
Now all is made the Treasure that the heart is set upon, as for Example.  
Some men take more to heart the loss of a Child, than the loss of all their goods besides, and do so much set their affection upon it, that they will say, if God should take this Child away, than all our joy is gone, 
Mat. 2 28.  like Rachel that mourned for her children & would not be comforted.  
Some are so jealous over their Honour, that if they have not all manner of outward compliments afforded unto them▪ 
Hes. 3. 5. 6  they are as malcontented as Haman, who was full of Wrath, and studied nothing but monstrous & mischievous revenge, because Mordecai did not bow the knee unto him, as others had done.  
Some again dote upon their Credit. that if their wicked counsel be crossed at any time, they are ready with Achitophel (that treacherous counsellor) to go hang themselves. 
Sam.   
Others are so mad upon their present pleasure, that with the beastly Epicures they cry, 
1. Cor. 15  let us eat and drink, though we die for it to morrow.  
Some are so enamoured of their wealth, that when their goods are increased and their barns enlarged, then with the worldling they dream of a quietus est: And cry soul be now at rest, 
Luk 12. 19  for thou hast goods enough for many years.  
Of all these it may be said they have laid up Treasure in Earth but not in Heaven, because in these things they have reposed all their joy, their delight, their trust. And therefore being invited to the heavenly banquet of the Gospel, they `answere like earth-worms, making light of the matter, 
Mat. 22. 5.  I must look to my farm saith one, 
Luk. 14. 18  and I to my Oxen, saith another, and I must ask my wife first, saith another: which is no more in effect but thus much, we must follow that we delight in, and that we trust in, these are the things that our heart delight in, and trust in, these are our treasure▪ If we saw more goodness in that Feast then in these our commodities, we would go to it, but we cannot relish them as we do these worldly matters, and therefore thank your Master for his good will, and pray him to hold us excused: for the ●●●th is, we must follow that which our heart affecteth, our worldly Treasure, we cannot come. To all such it is said here. Lay not up your Treasures on earth, etc.  
And these words may be expounded two ways. Lay not up, etc. Thou that art a Christian and hast given thy Faith to the Lord jesus Christ in thy Baptism, thou that art a Citizen of the heavenly jerusalem, and hast the holy One of Isr●ell, even the Lord of Hosts, and the mighty God of Heaven and Earth for thy father: his son, yea, his only beloved Son for thy Redeemer, and the holy Ghost which proceedeth from them both for thy sanctified guide and Comforter, and thou that hast the Angels to guard thee, and the Saints to pray for thee, and all the Creatures to serve thee, and therefore art of all the Creatures the most noble and excellent, thou must needs have somewhat to delight in, to occupy thy mind upon, and to set thy heart upon. Take heed it be not upon earthly things, for all the earth cannot yield thee a fit match, thou being called to so high and heavenly ● calling, but heaven can. In earth is ●othing that can make thee happy, but in heaven there is happiness itself. In earth there is no commodity without a discommodity, but in heaven there is. In earth is no perpetuity, but in heaven there is. In earth there is no security or safety, but in heaven there is both: therefore Lay not up thy Treasure in earth where the Moth and Canker corrupteth, and where thieves dig through and steal, but in heaven where is no such matter. Or it may thus be expounded. Thou which art a Christian do not so greedily seek after earthly substance, as thereby to neglect thy heavenly substance, as the manner of all men is to do by nature, like Esau who was so hungry for a mess of his brother's pottage, that for love thereof, and for fear of starving (except he had it) lost his birthright, 
Gen, 25. 32  for which profane part of his, he● could not find any place to repencance, 
Heb. 12. 16  although he sought the blessing with tears. Verily a thing this is, that may make our hearts to ache, for we are at Esaucs pass: So we may get the world, keep our customers and win the pottage, we are safe: but mark thou, that art of Esau's humour, well mayest thou weep for the loss of thy temporal benefits, but for this damnable profaneness of thine in preferring of Earth before Heaven, except God's grace be the more abounding towards thee, thou wilt hardly repent. Therefore if thou be wise indeed (as thou wouldst seem to be) forsake Esau's diet in time, and lay not up Treasure in Earth where Moth and Canker do corrupt, and thieves break through and steal, etc.  
Hear Christ's reason Where Moths do fret, 
Christ's Reason.  Canker corrupteth, and thieves dig through and steal. The sum of his reason is this, that whatsoever this world affordeth, is subject to consumption, or corruption, or both: if it be in use, it is consumed with the use, if it be not used, than it corrupteth for want of use. The consuming and spending of these worldly goods, is either by the owners of them, or by thieves that oftentimes are partakers of them to the hurt of the owner. They are also consumed either by sensible and living Creatures, as by Moths, Flies, Mice, and Rats, and such like: or else by insensible & dead things, as Rust, and Mould, and Fire, and Water, and Air, and Age, etc. Now consider the matter, consult & give sentence. What madness is it to provide for thieves and Robbers? What inhumanity to give that to Moths and Mice, etc. which is better bestowed upon thyself, upon thy family, or upon the poor? What vanity, yea, what misery is this to be a slave to such things as thieves and robbers, Vermine, and rottenness shall do. minier over, and in a short time must perish either in the use, or for want of use? This do not worldlings consider, they lock up, and lay up, and put out their Treasures to be kept for them, yet can they not keep their garments from Moths, nor their gold and silver from Rust, nor any thing they have, from one casualty or another long. When they have gotten goods together, they cannot promise unto themselves either perpetuity of them or security: And what a misery is that? but either their goods or themselves must wear away, and their goods are in danger for their properties sake, and the owners are in danger for their goods sake.  
Neither are these all the discommodities that thy Treasure is subject unto, who knoweth not that the Fire may consume them, as it hath done thousands? or the Water may drown them, as it hath done thousands? or the Plague may infect them as it hath done thousands? or Time may wear them, as it hath done millions of thousands? or Death may fetch thee away, as it hath done infinite millions of thousands? Besides all this, 
The misery of a worldling  consider how many have been undone by unconscionable Debtors, by crafty headed Lawyers, by vnthrif●re Children, by untrusty Servants. Yet this is not all, for what restless care doth tear thee in getting them? what tormenting fear doth abate thy comfort in keeping them? and what heart breaking sorrow doth vex thee in losing of them? Yet this is not all neither, for here thou art praised, there thou art dispraised, now thou art loved, by and by thou art envied, of some thou art admired, of many thou art scorned, and all for thy wealth's sake.  
The worldling is like a Mill, driven violently by a main stream, and great provision is made to feed in one place, and to cool in another, the Sack is brought to feed the Mill, and the Mill grindeth and weareth itself to fill the Sack again, and still the Wheel is where it was, for all his whirling about, and as you find it so you leave it: so is it with a worldly man and his goods, but this similitude applieth itself, I will therefore follow it no further.  
This we all know, but how often, or rather how seldom do we think upon it, or remember it, or make use of it, to stay us from greedy coveting and eager pursuing of the World, with the hazard of our Salvation? The Devil he crieth, follow the World, compass the world's goods, oh thou shalt profit thyself, 
Mat. 16.  but Christ saith, What shall it profit a man to win the World, yea, the whole World, and to lose his own Soul? that the Devil concealeth; yea, he dealeth with us as he did with Christ himself, he showed Christ the glory and majesty of worldly kingdoms, but not the troubles and tumults, not the dangers and enemies of the same: So he deludeth the fools of this world, he showeth them the bravery of the Court, but not the vanity that is in the Court: he showeth them the glory of honour, but not the danger of honour: he showeth the flowers of Beauty, but not the deceitfulness of Beauty: he showeth the commodities of Offices, but not the discommodities of Offices: he showeth the wealth of such a Country, but not the envy & misery of the same country. And thus are the Fools of this world (as God himself calls them) deluded and abused, 
Luke. 12.  yea, and destroyed many times by the devils shows, like the miserable Trojans who doted so much upon the Grecians counterfeit and monstrous horse, that they would never leave until they had pulled▪ down the walls of their City to get it in, never dreaming of the hidden mischiefs and armed Soldiers that lay in the belly thereof, prepare●d for their present destruction. But they see what a show this maketh, and what a show that maketh, and marvelous it is in their eyes, than their heart is on fire till they have it, and their head still is devising how to compass it, to which end all means are attempted, there is flattering, and glozing, and forestalling, borrowing here, and pawning there, and selling one thing to buy another: and when he hath gotten his heart's desire, than he thinks of nothing but his gettings, 
Dan. 4.  as Nabuchadnezzar that proud King of Confusion, thought of nothing but of his glorious buildings, Oh (said he) Is not this great Babel, which I have built for the honour of my Macestie? strutting up and down in his Galleries, and admiring himself for his Building, as a fool admireth himself in a glass, so do the fools of the world, oh (saith one) how rich shall I be? how worshipful saith another? how much admired for my wealth, for my bravery, for my strength, saith a third? etc. Within a while cometh the Moth, the Mouse, and the Rat for their fees, the one taketh up his lodging in his brave apparel, and gnaweth holes in his lodging, the other in his Barns and granieries, and taketh as deep toll as the Miller, the Rust falleth and feedeth upon his gilded and glittering Armour, and the Canker seizeth upon his Gold and Silver. After these cometh the legal Thief, that is, the Usurer, and he must have for the lone of his money, then comes the Mercer and Draper with their Bills, wherewith they give many astonishing blows on the head (as it were with clubs) for wearing out their brave Apparel before it be paid for. Then the fashion altereth, or the Air is not wholesome, and both must be changed, or the Flatterer licketh his Dishes, or the Beggar pulleth him by the sleeve, and then the property is altered, Oh quantum mutatus ab ille? He is not the man he was taken to be, neither is it all gold that glistered in his eyes.  
Now, speak to these earth-worms of Heavenly things, and amidst their joys or dumps, ask them if they will go to a Sermon, or join with the congregation in Prayer, or the like, what is their answer? Is it not Nabal-like? who when his kindness was requested towards David and his Soldiers, answered like a foolish Churl, even like himself. Who is David? and what is the Son of Ishai that I should send of my victuals unto him? So say they, the Sermon, what good shall we get by going to a Sermon? who worse than these Preachers themselves? Oh they can talk well, and tell a trim tale in the Pulpit, but their lives are not thereafter. And thus they play the currish Dog, barking and bawling at them that bring them meat. Oh, we shall have a Puritan of you, how holy you are? Tell not me of the Sermon, I have other matters to think upon, I must follow my suits in Law, or I must go and bear such and such company at the Tavern, or at Bowls, or at Tables, etc. I have not sleptinough, (saith another:) And others have not their ruffs, and their cuts, and their hoops, and their knacks fine enough: I cannot abide to sit so long saith one: I must go serve my customers: I like not this kind of teaching (faith another) And thus do they answer, when they are moved to meet the Lord, in the means of their salvation and sanctification, which lay up Treasures on earth, and not in heaven: And therefore Lay not up your Treasures on earth, but in heaven.  
Again, how do worldlings deal in bargaining, in buying and selling? Do they not assault one another with lies? Do they not undermine one with another with deep dissembling? Do they not swear falsely, to deceive one another? Do they not promise largely, deny impudently, and falsify unjustly their promises? Do they not work upon the advantage, and take the extrenitie of Law one against another? Do they not thus deal which are only devoted and altogether addicted to the Treasures and pleasures of this World?  
Again, how are they accounted of? how are they accounted of? how are they accursed? Are they not (for the most part) accounted as judasses' and tray-Gods? as Machiuels and Tyrants, as Cutthroats and Cozeners, unconscionable and cruel, hard-hearted and merciless, and that even of their friends? They are cursed of the rich, which pay for their kindness, and of the poor they are cursed, because they can get not kindness of them: Of whole Countries, trades & Commonwealths they are accursed, for they will have a cast at all. We cannot buy but of him faith one: We cannot sell but we must agree with him faith another: We cannot utter our commodities because of him, faith a third. The country curseth him: where were wont to be so many Ploughs kept for Tillage (faith the country) is there now nothing but a Shepherd and his dog. Vbi Troia iam seges: nay I would it were so well, but now ubi seges iam segnities: 
Weeds.  all is little enough for a stinking Weed, that hath in most places, put down both Tillage and Pasture, to set up the pride of life, and lust of the eye, as if the Commonwealth might live rather by colour, than by cloth, and by accidents, rather than by substances. And as the country curseth the worldling, so the poor servants do justly cry out upon them for detaining of their wages, and do truly apply those words in the Gospel against such, they reap where they sowed not, and take up where they laid not down. And thus are they accounted of, which follow only earthly Treasure, and therefore Lay not up Treasure on earth.  
How they live we have heard, but how do they die? commonly Qualis vita, finis ita: Do not many of them prove Bankrupts and spendthrifts? Do they not die deep in debt, plunged in despair, void of comfort, and without confidence in God? Is not their wedge of Gold their confidence? and do they not say to their bags of gold, these are the Angels that shall keep us? Oh most fearful, and what more miserable? As they loved not the word of God in their health time, so do they wholly distaste it in their sickness, and their light goeth out in obscure darkness, leaving a filthy smell behind it, like a snuff in a socket, when the candle is burnt out.  
How many of them do take their leave of the World (after their long doting upon it) most he●●eshly blaspheming of God, most cruelly cursing of men, most monstrously execrating of themselves, and most brutishly roaring like beasts knocked on the head, or lying most sencelesly like blocks and stocks. And if any make a better end, that may be reckoned amongst the miracles of Gods superabounding mercy. But thus commonly do they die, that have had their thoughts, and their cares, wholly drenched in the love and delight of earthly things, to verify the saying of the Apostle: 
●hil. 3. 18.  Many walk of whom I have told you often, and now tell you weeping, they are enemies of the cross of Christ, whose God is their belly, whose glory is their shame, which mind earthly things, & therefore their end is damnation. And thus we see how the profane irreligiousness, the deceitful dealing, the wicked living, and the cursed ending of worldlings do all cry out with one consent, and bid us beware, that we lay not up Treasure on earth only, where Moths do gnaw, and Rust doth consume, and thieves break through and steal.  
When the men of Lystra would have worshipped Paul and Barnabas, those blessed Apostles cried out, 
Act. 14. 15. 18.  O men why do you such things? we are even men as you be, and subject to the same passions that ye be, yet scarce refrained they the people, that they had not sacrificed unto them. So when worldlings would sacrifice their hearts to earthly Treasure, doth not the earth cry out and say. O vain man what dost thou mean? I am as thyself, and as base as thyself, I was another man's, and am for every man's turn, I am environed with thorns and briars, and inhabited with Toads, Vipers, and noisome Vermin, & all my commodities are haunted with moths, & cankers, with thieves and Devils, yet scarce do they refrain from offering sacrifice unto them. I know not whereunto the earthly Treasure may be better resembled then unto the huge horse that the greeks had prepared for the destruction of Troy (if that story be true) which made a great and goodly show, but uterum armato milite complent, 
Virg. Aen. lib. 1.  it was within full of armed Soldiers, who when they saw their fittest opportunity, issued out of his paunch, to the utter ruin of all those that doted so much upon it, and took so much pains to bring it into the City. But most pithy was the counsel of Lacoon that valiant and prudent Citizen, concerning that monstrous mountain of hidden mischiefs, and happy had it been for that City if his counsel had been followed, and surely, Simeus non leva fuisset (as the Poet speaketh) if they had not been too light of belief, and too much enchanted with a false persuasion thereof, they had done well enough, for he spoke plainly enough, when he told them that Aut hocinclusi ligno occultantur Achivi, aut hoec in ●ostros fabricata est machina muros: Either (saith he) our enemies lie lurking in this wooden horse, or else it is some Engine erected for the battering of our walls. Nay more Aut aliquis latet error, Equo nè credi●● Teucri, There is more mischief in it then we are aware of O Troyans, be wise and take heed you trust not a Horse. Yea, but it is a gift that the greeks have left for Pallas. Well, saith he, Quicquid id est, ti meo Danaos & dona ferentes: Make what you can of it (saith he) there is, no trusting to the greeks, though they come with gifts in their hands: So he that hath a spiritual eye indeed, that can pierce further then to the outside of worldly shows, can truly say it, and may safely justify it, that the golden shows of profits and pleasures, which are often in this world presented unto his view, have either some secret mischiefs lurking in them, or are like some strange engine erected to batter his estate, or to cut his throat, or to overwhelm his head with cares and fears, or to provoke him to some desperate attempt: but let the best be made of it that can be made, yet the world is not to be trusted, though it comes fawning and flattering, creeping and crouching to a man with gifts and presents in the hand, for in a kiss was treason, and joabs kind embracings prove but deadly stabbings, and the wisest that ever was amongst the sons of men, having made trial of all, and taken not a taste, but his fill of all the treasures and pleasures that this world could possibly invent for the delight and strength of a king, could at the casting up of his accounts, give no better verdict of it but this: 
Eccles. 1.  Vanity of Vanities, and all is but Vanity and vexation of spirit. And here again one wiser and greater than Solomon tells us (if we have grace to believe him) that both the rust, and the Moth, and the Canker, and the Thief, and all cry out unto us, and bid us take heed how we dote upon worldly Treasure.  
Of this discourse we may make good use, 
Use. 1.  when we are tempted to the breaking of God's Commandments for the gaining of the world's goods. When any is tempted, let him but reason thus with his soul: My Soul what thou wouldst have thou seest, but what thou shalt have thou seest not, thou seest the horse, but not what he hath in his belly: thou seest the Bee, but not her sting: thou seest sweet meat, but not the sour sauce: thou seest the bait, but not the hook: the cheer, but not the reckoning: a fawning face, but not the hand at the back: In a word, thou beholdest the profit that thou art like to get by profaning of the Sabbath with working and drudging, the gain of Usury and Bribery, the commodity of lying and cogging, and the gain of deceit and falsehood, and the like: but what stings and wounds, thou shalt get in thy Conscience by following of those spiritual cozeners, thou dost not consider, and therefore stay, and proceed no further unless thou wilt be so mad as to loose Heaven for Hell.  
Again when thou art in prayer or hearing of God's word, 
Use 2.  or about any other of thy godly devotions, and feelest thy heart stepping aside to have conference with earthly cogitations, do but say thus to thyself with Solomon, for whom is it that I now care? is it not for the world, that will cousin me of the word? is it not earthly treasure that calls my mind away, that I might lose this Heavenly treasure? return then O my soul unto thy rest, and keep thy standing, beware lest thou be cozened of the heavenly verity, with a show of earthly vanity.  
And in like manner when thou hapnest to lose any worldly commodity, 
Use 3.  never lay it to heart, but even say this to thyself, now the world hath showed itself like itself; God hath taken that from me, which otherwise would have pulled me from him. As a loving father he hath but taken from me that knife wherewith I might like a child have hurt myself: And as a most wise captain he hath rid me of my luggage, that I might pursue my enemies more swiftly, and make more expedition toward my heavenly country, where are better things provided for me, even such as no fire can consume, no Moth can freet, no Thief can steal, no time can wear, & so with patience let it go, and give God thanks, that hath better provided for thee, than thou wert aware of.  
But lay up for yourselves treasure in heaven, where etc.  
Our Saviour Christ having forbidden the greedy seeking of earthly things, 
The Affirmative part.  and brought men out of conceit with the bewitching vanities of this life, he presently offereth unto us better things, and commandeth us to lay them up in heaven, to our own use when time shall serve, as if he should say, I do not absolutely forbid you to gather, and to lay up in store, but I would have you so gather, and so to lay up, that you may find store of treasure in Heaven, 
Heavenly Treasures are to be preferred in three respects, viz.  your heavenly country, whereunto you are borne again, and where you must abide for ever. And these treasures thus to be laid up, he commendeth unto us, for their Excellency, for their Security, and for their Perpetuity; 
1. Excellency.  things which all desire, 
2. Securit●  and which are able to free a man's mind from all care. 
3. Perpetuity.  Of which it will not be amiss for us to take a little view.  
What are those treasures than that are commended unto us for their excellency? In a word they are heavenly, 
Of the excellency of the Christians Treasure.  now look how far heaven is more excellent than the earth, and the spirit then flesh, and God then man, so much doth the Christians heavenly treasure excel all the treasures of this world.  
This is true indeed: 
Object.  but in heaven (thou wilt say) there is neither buying nor selling, trading nor traffic, building nor planting, letting nor hiring, hungering nor thirsting, no cold nor heat, no working nor labouring, no journeying, nor traveling. And therefore we need not care for any provision for any such uses, what then are those treasures, or what is in them more than in others that we are so charged to lay them up? here we know (saith the Atheist) what we have, but what we shall have there we know not. 
Answer.  But hear thou earthly minded man, and hearken O thou whose mind and heart lie buried under a loaf of bread. There are indeed no such commodities in heaven as the earth affordeth, yet heaven is a rich country, & the commodities thereof are far above the fine gold of Ophir. First there is the Lord jesus who is the Lord high treasurer of heaven and earth, 
Col. 2. 3.  In whom are hid all the treasures of wisdom and knowledge. In whom God hath blessed us, 
Eph. 1. 3.  with all spiritual blessings in heavenly things: 
john. 1. 16.  Of whose fullness we receive all grace for grace, In whom and by whom we live, 
Act. 17. 28.  and move, and have our being, of whom the church inquired and was sick of love until she found him. 
Cant. 5. 8.  Worldlings make a wonder at this gear until they know what it is, but then they are as desirous of it as others, as plainly appeareth by the conference that passed between the regenerate Spouse of Christ, and the unregenerate members of the visible Church, about the excellency of Christ's person and love, and the effect of the said conference most lively and pathetically deciphered by Solomon in his spiritual song. 
Cant. 5. 8.  And first the regenerate and Godly Spouse of Christ beginneth in this manner. I Charge you O Daughters of jerusalem, if you find my well-beloved, that you tell him that I am sick of love. Now mark the answer that is made to this charge by those which yet knew not the excellency of Christ. 
Verse. 9  O the fairest a 'mong women, what is thy well-beloved more than other welboved? what is thy well-beloved more than an other lover, that thou dost so charge us? Now mark the description of Christ, set forth by the true church, as glorying and delighting to speak of the beauty and riches of their heavenly Bridegroom, to the shame of those that bear the title of Christians, and yet are never so much daunted and silenced at any thing, as when speech is offered them of Christ and Christian Religion, as if it were possible that an honest woman should be ashamed to hear good spoken, or to speak good things of her Husband, 
Verse. 10.  My belovod (saith the Spouse of Christ) is white and ruddy, the chiefest of ten thousand. 
11  His head is as fine gold, his locks curled, and black as a Raven. His eyes are as Doves upon the Rivers of waters, 
12  which are washed with milk, and remain by the full vessels. 
13  His cheeks are as a bed of Spices, and sweet Flowers, and his lips like Lilies dropping down pure Myrrh. His hands like rings of Gold, 
14  se● with the chrysolite, his belly like white Y●ory, covered with sapphires. 
15  His legs as pillars of marble, set upon sockets of fine gold, his countenance as Lebanon, excellent as the Cedars. His mouth is as sweet things, and he is wholly delectable, 
16  that is my Beloved, and this is my Lover, O Daughters of jerusalem. What say you to him now? Hear now what effect this sweet description of Christ hath wrought with the Daughters of jerusalem, that is, with the members of the Church, yet such as hitherto were ignorant of these things. O the fairest amongst women, whither is thy Well-beloved gone? whither is thy Well-beloved turned aside, that we may seek him with thee? And would you seek him indeed? then hear more. This heavenly and lovely Bridegroom hath for his Spouse a whole City, and A holy City called new jerusalem (whose Daughters you are) come down from God our of heaven, 
Apo. 21. 2  prepared as a Bride trimmed for her husband, having the glory of God, and her shining is like unto a stone most precious, and as a jasper stone clear as Crystal. 
Verse. 11.  The Wall of it is great and high, 
12  and hath twelve Gates, and at the Gates twelve Angels (for Porters) And the Wall of the City hath twelve Foundations, 
14  and in them the names of the Lambs twelve Apostles. 
16  It is every way twelve thousand furlongs, as broad as long, and extending aswell to one part of the world as to another. 
18  The building of the wall is of jasper, and the City pure Gold like clear Glass. 
19  The foundations of the Wall were garnished with all manner of precious stones. 
20  And the twelve Gates wore twelve Pearls, and every Gate is of one Pearl, 
21  and the Street of the City is of pure Gold. 
22  There is no Temple there, for the Lord God Almighty, and the Lamb are the Temple of it, 
23  There is no need of Sunn● or Moon, for the glory of God▪ doth light it, and the Lamb is the light of it. And the people which are saved shall walk in the light of it, 
24  and the Kings of the earth shall bring their glory and honour unto it. 
25  And the gates of it shall not be shut by day: for there shall be no might there. 
26  And the glory and honour of the Gentiles shall be brought unto it. 
27  And into it shall enter no unclean thing, neither whatsoever worketh Abomination or Lies: but they which are written in the: Lambs book of Life. Now if the Gates, Walls and Streets of this City be so● beautiful, and sumptuous, then how glorious and rich are the inward parts? nay who can express the riches and pleasures that are there laid up for the Citizens and Spouse of Christ? are they not (think you) like those things which Saint Paul saw when he was rapt up into the third heaven, which the tongue of man cannot utter? And must● they not needs be those joys which the same Apostle saith, 
1. Cor. 2.  are such as no Eye hath seen, no Ear hath heard, no Tongue can expresse● nor heart conceive? Now do but consider with thyself (if thou canst) what some Eyes have seen, what some men's Ears have heard, and what some travelers Tongues have reported in these days, and what the heart of some man is able to conceive, and then do but imagine what those joys of heaven are if thou canst. But what are the commodities and Riches of that Heavenly jerusalem, and the Citizens thereof, that cannot be valued? If the report thereof will move thee to seek after them▪ then hear, for even in this life the true Christian is put in possession of them in part, by which as by a taste, he is certified, and as by an earnest p●nny he is assured of the rest that is kept for him, until he be ready for them. 
Apo. 3. 18.  Saint john saith, that (as if some rich merchant were come from a far Country) the Lord jesus inviteth us, and setteth up as it were his bills in every Church, offering to all that will use the means to make themselves sure of his merchandise (which is meant by buying) no worse wares then fine▪ Gold tried in the fire, to make us rich, white raiment to cover our filthy nakedness withal, and eye salve to heal us of Spiritual blindness, that is, himself, his Word, and his Spirit. And the like offer in most kind mann●r again he maketh by Solomon, willing us (if we be wise to God ward) to receive instruction and not Silver, 
Pro. 8. 10.  and knowledge rather than fine Gold. 
Pro. 16. 16  Whereof Solomon himself giveth this testimony (after his long experience of both) that to get wisdom is much better than gold, but how much better he cannot tell, it so far excelleth, and therefore he sets it down with an Interrogation: How much better is it, 
Pro. 3. 13.  etc. and to get Understanding (saith he) is more to be desired then Silver, Yea, Blessed is that man (saith he) that findeth Wisdom, and that man that getteth Understanding. Now mark his reasons. For the merchandise thereof is better than the merchandise of Silver, 
14  and the gain thereof is better than gold. 
15  It is more precious than Pearls, and all things that thou canst desire, are not to be compared unto her. 
16  Length of days is in her right hand, and in her left hand riches and glory. 
17  Her ways are the ways of pleasure, and all her paths posperitie. 
18  She is a Tree of Life to them that lay hold on her, and blessed is he that receiveth her.  
There is also a spiritual traffic and intercourse between Christ & the faithful Christian. 
Phi. 3. 20.  For Our conversation is in beaven saith S. Paul, very troublesome and dangerous (I confess) for a time, for this world is the sea, 
Apo. 4.  tempestuous and tumultuous enough. 
Christ's ship described.  The Church militant is the ship of Christ that is tossed in the same. The tackling of this ship may be the communion of Saints. The pilot that guides the course, the spirit of God. The Card or Compass, the Word of God. The Purser of this ship, is love. The bailiff is human frailties, noisome fears, and troublesome doubts, The munition of this ship, is the armour of God, that is, the Helmet of Hope, the Shield of Faith, the Sword of the Spirit, the Breastplate of Righteousness, etc. as the Apostle describeth it in the 6. to the Ephesians. 
Eph. 6.  The winds which drive this Bark are prosperity and adversity. The waves which toss this ship are presumption and despair. The enemies to this ship, are the world, the flesh, and the Devil. The factors are the faithful Ministers of Christ. The Commodities, are the Treasures of Heaven, the Riches of Christ, or Fruits of the Spirit. Our Messenger is Peace, a speedy Post. The Haven is the Kingdom of Heaven. The landing place is Golgotha. The Land is the land of the living. The Customer is Death, who sets all men at liberty, and yet is bound himself. Peter was once one of these heavenly factors for the Lord jesus: a Cripple came unto him for an Alms, but what was his answer? 
Act. 3. 6.  Silver and Gold have I none, but such as I have, I give thee, in the name of jesus of Nazaret arise and walk: A better Alms a great deal than he expected. So we may say: If you ask us what commodities our vessel hath brought, we may make Peter's answer, Silver and Gold we have none; new wine have we none; pleasant tales have we none; and Popish trash have we none; but we have the hidden treasures of the Gospel, 
The cornmodities of the Gospel.  the purity of true Religion, the rich jewels of the holy Ghost: as Faith to overcome the world, repentance to make men new, remission of sins, and Reconsiliation with God, by the death of Christ, peace of Conscience which passeth all understanding, and is a continual Feast, joy of the holy Ghost, a●d gladness of heart, which the world cannot take from him that hath them, we offer love to God, and Charity to men, zeal for the truth, patience in affliction, moderation of affections, lowliness of Spirit to grace all our actions, and assurance of everlasting life after this life, the great gain of godliness, with sweet contentation to all estates.  
Behold, these are the Riches, and these are the Treasures that the Lord jesus sendeth from heaven to enrich and glad his servants withal, while they live here dispersed and despised upon the face of the earth. And yet here be not all, for even all outward blessings also do attend upon these inward graces, so that if any man can find these, and heartily affect them, 
Earthly Treasure.  the other shall follow measurably and proportionably according to every man's place and want. 
doth follow the heavenly.  And therefore our blessed Saviour (not knowing how to envy, or deny unto his Church the smaller things, having frankly bestowed himself, and the greater things of his Kingdom) set us in the way, and directeth us a right course for the obtaining both of heavenly Treasures, as also of earthly Commodities. Seek first (saith he) the kingdom of God, 
Mat. 6. 33.  and his righteousness, and all these things shall be cast unto you, but God's Kingdom must be first sought. 
1 King 3 12. 13  When Solomon preferred (in his request unto God) a wise and understanding heart, for the well governing of his people, God gave him that, and also Riches and Honour, things that he asked not: So, if our chiefest desire and endeavour be to lay up treasure in heaven, and to be rich in the graces of the holy Ghost, the Lord will give us those Graces, and earthly Blessings beside. But alas, it fareth with most men as it did with Boaz his kinsman, 
Ruth. 4. 4. 5  who was well content to redeem the field of Naomie, but when he heard that he that should have the field, must also marry Ruth, he would none. So, many hearing of earthly commodities, and worldly blessings, are content to strain themselves for the obtaining of them, but when they hear that they must take them as Religious dowry, and upon condition that they live virtuously, and liberally amongst their Brethren, they will none, for the one they will deal, but not for the other: but he that hath the one, must have the other also, and whosoever will strain himself for the best part, shall be sure to have his share in the other: as he that married Ruth with her mean portion, lost nothing thereby, because she was a virtuous woman, and what was wanting in goods, she had it supplied in goodness: so he that hath godliness can be no loser, for Godliness is profitable unto all things (saith the Apostle) and hath the promises of this life, 
1 Tim. 4. 8  and of the life to come.  
Godliness will make thyself, and thy seed, thy ground and thy cattle, thy wealth and thy credit to be blessed. It is like the Tree that bears fruit every month, & beareth twelve manner of fruits, and the leaves thereof are good to heal the nations withal. 
Apoc. 22. 2  And as for them that think that godliness is not fit for all things, for all times, and for all places, but count it a dead world when unchaste dances, ribald songs, and other scurrility are restrained at feasts, and marriages, and other merry meetings, nor can relish any mirth or joy, that is seasoned with words of grace, it seemeth they are better acquainted with the sacrifices of the Indians, than with the sacrifices of Christians: But let them speak that have made trial. 
Mal. 3. 10.  Have any done as Malachi willeth them, that is, brought their Tithes and offerings, liberally and freely unto God's house, for the maintenance of the Lords servants and service, and hath not the Lord (according to his promise) opened the windows of heaven, and powered out a blessing upon them? Have any suffered hunger and thirst for righteousness sake (which hunger only is sa●ra fames, 
Mat. 5.  holy hunger indeed) and not been filled with good things? Hath any faithful person decayed in his outward man, 
2 Cor. 4.  and hath not his inward man been renewed daily? Have any seen Christ in some part of his glory, 
Mat. 17.  and not been ravished with a desire to dwell there still? Nay more, hath any followed him in this regeneration (as he saith himself) that doth not now, and shall at● th● last day sit on seats to judge the nations of the world? Hath any with the poor Widow of Sa●●pta● shewed kindness, and been at cost with the Lords Prophets, and not found it again with increase? Have any for the love of Christ's gospel left all, and followed him in time of persecution, and not been provided for sufficiently? Hath any with the woman of Samaria, left scoffing at Christ's words, and hath not her heart been so inflamed with the Truth, that she hath run in to call forth her neighbours, to take part of her happiness? Have any with Paul and Silas been imprisoned for preaching of Christ jesus, and have they not found that in prison, which hath made them to sing Psalms for joy? Hath any gone to the Lords wars, at his own cost? or planted the Lords vineyard, and not drink of the wine? Hath any laboured in the Lord's husbandry, and gone away without his reward? Have any at any time believed God, and been deceived? Hath any trusted God with his estate, that hath not been compassed about with the mercies of the Lord? 
Psal. 32. 10.  Hath any loved the Lord, and not been loved again? Hath any craved day and not been borne withal? repent and not been forgiven? In a word; did ever any employ his talon to the Lords advantage, and not more to his own advantage? for have they not (besides the receipt of commendations for their faithfulness) been put in possession of their masters joy? 
Mat. 25. 20  And on the contrary, hath any neglected the gifts of God bestowed upon him, and hath it not been to his own loss, as he that hid his Talon in the ground? Hath any Esau sold his birthright, and not lost the blessing? Hath any judas sold his Master, and betrayed the truth, & not been the first that repented the bargain, by that time that he and the gallows, or the Devil, or both have reckoned together? Have any with Demas forsaken gods servants, to follow this present world, and not with Hymeneu● and Alexander made shipwreck of faith & a good conscience? 
1 Tim. 1. 19  Believe me (good brethren) it will stand us in hand to look less to our earthly Treasure, and more after the heavenly, least in the end we lose both.  
To conclude therefore this point: seeing as the Christians heavenly Treasure, which is both Christ himself and all the riches of his Gospel be so excellent, rare, and precious that nothing may be compared therewith; and seeing the treasures of this his kingdom of Grace (though they be inestimable and unspeakable) are but a taste and earnest of those treasures, which be reserved for the Saints in his kingdom of glory. And lastly, seeing as they which seek after the heavenly Treasure, shall also have earthly blessings to accompany the same, as far forth as God shall see good for his children, let every Christian heart be hereby moved and persuaded to lay up from henceforth Treasure in heaven, rather than on earth, sith every man desireth the best things.  
As the Christians heavenly Treasure is so be preferred before all things, for the Excellency thereof, so also is it here commended unto us by our blessed Saviour, for the Perpetuity, and the Security of the same. For their Perpetuity, he saith that neither Moth can eat it, nor Rust consume it. And for their security the safe keeping, he tells thee that they are where no Thief can dig through and steal them, meaning that no enemy whether terrestial or infernal, whether man or Devil can possibly deceive thee or deprive thee of them.  
Now as touching the Perpetuity of the Christians heavenly Treasure, 
Of their Perpetuity  it is such and of so long continuance, that even in that respect it is to be preferred before all earthly and transitory Commodities: for all earthly commodities and treasures they are ey●ther used or not used, if they be put to any use or employment, they consume and wear: if they be put to no use, but lie by, than they are corrupted, which corruption also abateth not a little both of their substance and glory: But as for the Heavenly Treasures of God's grace and spirit, they are neither consumed, nor corrupted. There is more use of them then of any earthly thing whatsoever, yet are they not, neither can they be subject to any consumption: Nay, they are no whit the worse, but much the better for the using. Tell me, is there not a daily ice of Prayer, of Preaching, of Faith, of Charity, of Repentance, of Patience, of Hope, of Humility, etc. And are they not through continual use increased, strengthened, and made easy? like the five talents, which being put forth to advantage, gained five more. And as Milo that Tully speaks of, 
Milo.  by using his strength day by day, in carrying of a Calf did so increase his strength, that he was able to bear it on his shoulders when it was an Ox: so doth the Christian Soul by enuring his patience and faith to bear smaller crosses, that in time he is able through daily exercise of the spirit, to bear greater crosses, and to put up mighty wrongs: Through negligent slothfulness, cursed ingratitude, & profane abusing of God's heavenly Graces, they may die and decay in thee, but the more they are used, the more they are increased.  
The glorious Garment, and royal rob of Christ that Son of Righteousness, 
Mal. 4. 2.  wherewith Saint john saw the Church clothed, is never worn out, nor shall ever be put off, until faith and Hope be abolished; their pure Gold that they buy of him is never spent, and their Sun is never set, though sometime perhaps it may be under a cloud. The Oil of gladness wherewith they are anointed is like the widow's Oil of Sarepta, wherewith she paid her debts, maintained herself & her house, and yet her Cruse was still full. 
joh. 2.  Nay, Christ turneth the water of his servants (that love to invite him unto their feasts) into wine, and the oftener it is powered forth the sweeter it is. One Helmet of Hope, one Shield of Faith, one Sword of the Spirit, etc. shall last all thy life, and save thee in a thousand battles of temptations and spiritual conflicts, and never be worn: for whom the Lord loveth, he loveth ●to the end, and his mercies endure for ever. There is but one Faith, one God, one Lord, one Baptism, one Word, one Spirit, and one Hope, though there be many misbeliefes, many Devils, many falsehoods, many doubts; there is but one supreme goodness, though many evils, & that one shall overcome all, and remain always the same, that we may still sing with the Psalmist, The mercies of the Lord endure for ever.  
And as the Christians heavenly treasure doth excel for Perpetuity, 
Of their Security.  so also for Security: for it is laid up in heaven, where the Lord himself dwelleth, and from whence he laugheth all thieves both infernal and terrestial to scorn.  
Many lay up their treasure in the bottom of a ship, and the sea swalloweth it up; but what sea can devour those Treasures that are laid up in heaven? Many put their treasure into other men's hands, who spend it vainly, or run away secretly; but who can spend, or run away with that which is laid up in heaven? Many bestow their Treasure upon their back, belly, and building, three such Bees as will sting the land to death, 
3 Bees.  if they be not taken heed of, and all perish in the use, by fire, or by age, or by sickness, or by death; but no such thing can happen to those treasures which are laid up in heaven. Many have houses, and lands, and riches, and friends, to day in very good security as the world thinketh, and by to morrow they are gone, or sold, or wasted, or stolen, or dead, or turned to another mind, but they that have once laid up the Treasures of a good life, and a good Conscience in heaven, shall be sure to find them there, and to enjoy them for ever: for they are so kept to his use, that no Thief can ever steal them from him.  
And howsoever some vain and presumptuous Persons will not stick through greediness of gain, to undertake (for a quantity of money) to secure a man's goods at sea, or at land, yet considering the miserable unquietness that man's life is exposed unto, and the universal disagreement and war that is between man and all the Creatures in the world, yea, between the Creatures themselves, nay more, between man and man in all estates and degrees: nay more than that, between every man in himself. I see no reason, why any man should be so unwise, as to promise unto himself any secure enjoying of any worldly commodity, or why another should so confidently (or desperately rather) undertake to secure any man's goods or estate, when as he cannot secure himself one minute of an hour to an end. And first, for the miserable and unquiet estate of this life, I see not what can be said more to discover the same, then hath been already said by Petrarch that learned Italian Orator, 
Fran. Petrarch. de remedijs utriusque fert.  the substance of whose discourse, concerning this point, I think will not be lost labour to lay before thee, which briefly is this: that considering the uncertain and sudden chances & changes, whereunto the affairs and estates of men are subject, 
Nothing more frail or unquiet than the life of man..  nothing can be more frail, nothing more unquiet than the life of man. In other living creatures (saith he) it is not so, and why? because nature hath provided for them a wonderful kind of remedy: but what is that remedy? might not we enjoy it with them? Oh no, for it is a certain ignorance of themselves, by reason whereof they enjoy their life and being, in less misery, and more quiet than man doth, for in us only that have degenerated, 
Memory, Understanding and providence perverted unto our own toil etc.  both our memory, & understanding, our providence, and all the divine gifts of our mind are converted (or perverted rather) unto our own toil & destruction: for, are we not haunted always with vain and superfluous, yea, with noisome and pestiferous Cares: 
Cares.  which cause us to be grieved with the present time, 
Grieved.  to be vexed with the time past, and to be afraid of the time to come? 
Vexed.  If our life were well governed, 
Afraid.  it were the most happy and pleasant thing that we possess, but now so many causes of miseries and nourishments of sorrows do we daily heap together, that we make our life a wretched and woeful toil, 
Entrance blindness.  whose Entrance is blindness, 
progress labour.  whose Progress is labour, whose End is sorrow, 
End sorrow.  and the whole Course error. What Day do we pass over in rest and quietness? 
Course error.  or rather that we find not more painful and troublesome than other? 
Day.  What Morning have we ever passed so merry and pleasant, 
Morning.  that hath not been overtaken with some sorrow and heaviness before night? What perpetual war is it that we make against Fortune 
War with Fortune.  (as some speak which know not the divine providence to be the governor of all things) We only being weaklings and unarmed, take upon us to encounter a most fierce foe, in unequal fight; and be again (as lightly as things of nought) tosseth us up, 
Better overcome then be had in continual scorn.  and throweth us down, & turneth us round about, and playeth with us, so that it were better for us to be quite o●ercome, then continually to be had in scorn. And the cause hereof, is nothing else but our own lightness and daintiness: for we seem to be good for nothing else, but to be tossed het●er and thither like a tennis-ball, 
The cause, our ●owne lightness.  being creatures of a very short life, of infinite carefulness, and ignorant unto what shore to fall with our ship, or unto what resolution to apply our minds.  
And besides the present evil, we have always somewhat to grieve us behind our backs, and before our eyes to make us afraid: which thing happeneth to no other Creature besides man, for unto all others it is most perfect Security, to have escaped that which is present. But we in respect of our Wit and Understanding of our mind, are in a continual wrestling and strife with an enemy. Which being so, what safety or security can we look for with our earthly pelf (notwithstanding all the bonds, and Bills, Evidences and Conu●aiances, and whatsoever devise else by crafty heads can be contrived) when we can by no means secure ourselves of ourselves in rest and quietness one hour to an end.  
Now as touching the universal disagreement and war, 
Universal discord between man & the Creatures.  that is between man and the Creatures, and between the Creatures themselves, and between man and man, yea, and in every man in himself, it is more than evident, for do not the Stars move against the Firmament? Do not the Elements which be of contrary qualities strive one against another? Are not the Winds at continual conflicts among themselves? Doth not one time contend against another time, and one thing against another thing, and all things against us? The Spring is moist, the Summer is dry, the Harvest is pleasant, and the Winter sharp: And this which is called change and alteration, is in very deed strife and disagreement, although by the divine providence of almighty, they are made to agree together, against their own nature, to serve man's turn, that man might serve him.  
These things upon which we dwell, 
Of the Elements.  by which we live and are nourished, which flatter us with so many enticements, how terrible are they when once they begin to be angry? the earthquakes, shipwreck, whirlwinds, raging fires, and mighty floods, do sufficiently declare. With what violence doth the Hail fall? What force have storms and tempests? What rattling of Thunder? What rage of lightning? What fury of the waves? What blowing of the Sea? What roaring of floods? what excursions of Rivers? What recourse and concourse of clouds? Our meats and drinks which we take to nourish us, if they be immoderately and excessively taken of us, what seazures and forfeitures do they make of Reason, Sense and Strength, yea, oftentimes of health and life itself?  
There is no living Creature without war. 
No Creature without war.  Fishes, Foules, wild Beasts, Serpents, Men, one kind of these persecuteth another, none are at quiet. The Lion followeth the Wolf, the Wolf the Dog, the Dog the Hare, and the Hare the green Corn; with what craft doth the ●oxe pursue our Lambs, and our Poultry? What watching is there of Crows and Kites about our Pigeon houses, and Broods▪ of Chickens? And what assaults of thieves is there against the privy Chambers, and Closets of rich men? What watching and warding is there in every several kind, how great and diligent contention?  
But though these cease, yet disagreement ceaseth not: 
Of Love and Marriage.  for what hartburning is there even in Love? What disagreement in Marriage? How many complaints, what suspicions are there amongst Lovers? 
Masters & Servants.  What sighs, what pains, what contention between Masters and Servants? 
Parents & Children.  Yea, what bitter contention do we see between Parents and Children, and between Brother and Brother? And as touching the love of Parents, who are most tenderly affected towards their Children, yet how great their indignation is, it is evident, whiles they love them that are good, and lament their case that are evil, and thus in a manner they hate while they love heartily. 
Friends.  Now among Friends although there be agreement in the words and ends, yet in the way, and in their actions what disagreement and contrariety of opinions and counsels is there? What then shall a man hope for in hatred? for there is Hatred in Love, and War in Peace, and Dissension in agreement. If we consider the orders of Bees in their Hives, 
Bees.  what thronging together, what noise, what wars, not only with their neighbours, but amongst themselves, what domestical conflicts, and dissensions is there amongst them? If we look upon the Dove, 
Doves.  that innocent and simple bird, and which (as some write) hath no gall, with what battles and disquietness, with what clamours and outcries (I pray you) do they pass forth their life? And now (to meet with Christ's instance again) How doth the Moth gnaw the cloth? 
Moth.  the Rot the post, and little Worms by day and night fret through the bowels of Beams & huge Timber? 
Rot.  Again, 
worms  what an enemy is the Grasshopper to Herbs, the Caterpillar to Fruits before they be ripe, and the Fowls of the Air to ripe f●uites and grain? 
Sparrow.  what an enemy is the Mildew to the Vintage, 
Mildew.  the blasting to the Herbs, the Canker to the Leaves, and the Moule to the roots? 
Moule.  What should I speak of the hurtful plenty of branches and leaves of Trees, against which the wakeful Husbandman giveth diligent attendance? And what doth the continual return of Briars and weeds, but minister perpetual matter of toil and strife? I let pass the furious rage of showers of Rain, and heaps of Snow, and biting of Frosts, and violence of Ice, and force of Floods, which many times shake whole Regions and Countries.  
But thou livest amongst the Richer and more delicate sort perhaps, 
The toils of the richer sort.  yet art not thou nor any of them without their discommodities and toils, for how is their quiet silence, and sweet sleep interrupted and troubled either with the cry and screiches of Owls, or the continual barking of Dogs all night against the Moon, or with the horrible outcries and hellish clamour of Cats, meeting upon the tiles and tops of houses? And on the day time they are annoyed with the common clamour and laughter of Fools, than which nothing is more ridiculous, and the merriments of Drunkards, than the which nothing is more grievous? Then come the complaints of such as be at variance, and the jangling & scolding of old wives. Ad hereunto the thronging and noise of Iudgement● Hals upon court days, the Altercations of Merchants, and such as buy and sell, together with the vain Oaths and Protestations both on the one side and the other. adjoin hereunto the sorrowful singing of workmen to assuage their painful travail. Finally, examine whatsoever there is, run through in thy mind all the Heaven, the Earth, the Sea, there is like contention in the top of the Sky, and the bottom of the Sea, and there is strife in the deep rifts of the earth, as well as in the woods and Fields, and aswell is there perpetual disagreement in the Deserts of sands, as in the streets of Cities.  
At the very beginning of the world there was a battle fought in the first Heaven, and those vanquished Angels (now Devils) whilst they endeavour to be revenged upon us mortal men, that inhabit the earth, they procure unto us immortal war of sundry temptations, with most hard and doubtful business. And to gather all into a short sum, all things whatsoever having sense, or without sense, from the uppermost top of heaven, unto the lowest centre of the earth, and from the chiefest Angel, to the basest worm, there is continual and everlasting strife between them, what security then can be looked for of any thing in this world.  
As for man himself, the Lord and governor of all things, 
Of Man against man..  who only by the rule of Reason, should be able to guide in tranquillity, this swelling and troublesome sea, with what continual strife is he tossed, both externally with other things, as also internally with himself. As for the things that are outward, whereby man is tossed and turmoiled, they are innumerable and unspeakable, even from one man to another, and practised by one man against another: Homo homini Lupus, one man is become a Wolf towards another. What mischief is there, that one man worketh not against another? and all other harms, by what means soever they happen, yet being compared with these, do seem but light discommodities. Who can number the disagreement of opinions, the variety of sects, the contentions of the learned, and the wars of Kings and Nations? Who then can be assured of the Truth? Who can assure his peace long, if he seek no further for Peace and Truth then unto this world?  
But if thou or thy estate be called into question, as whose is not sometime? thou wilt repair to s●kilfull Grammarians, who can tell what Construction to make of every things; or to eloquent Rhetoricians, that can tell how to persuade much; or to witty Logicians, who can dispute thy cause well; or to learned Lawyers, who can plead thy cause effectually, but then remember again, what contentions are amongst Grammaians', not yet decided? what conflicts among Rhetoricians? what Quirks and quiddities amongst Logicians? what brabble and clamour amongst Lawyers? who how well they agree the continuance of their Cliants causes doth evidently declare. 
Lawyer● for thy Wealth.  And if thou sayest thou wilt have Law for thy money▪ then remember first, that they will also have thy money for Law, and by that time the Law hath tried thy cause, it may be, half thy estate and wealth must be shared amongst the Lawyers and their Clerks, who having eaten the Oyster which made the strife, will return thee the shell for recompense.  
Well then, 
Physicians for health.  thou wilt say, if thy wealth stand upon so tickle a pin, thou wilt look to thy Health, and to that end thou wilt make much of the Physician; but then hear again, make thou as much of him, as thou canst, be sure of one thing, that he will make as much of thee as he can. And as for the agreement of Physicians about diseases, their causes and their cures, let their Patients be judge, for that life which they have pronounced to be short, by their contentions they have made most short. But if thy wealth & Health be so uncertain, thou wilt then look to thy Religion, and be assured that that shall be right and sound: thou dost well in so doing, but then thou must take heed thou hang not thy Faith or Religion upon men, but upon God, and his word, for else what deformity and disagreement of opinions is there in the holy rites and religion of the Church, where Gods heavenly direction in his Word is neglected, 
Strife for Religion.  and that not so much in the words of the learned, as in the weapons of the armed, and oftener tried in the field then in the schools? But it may be for more security of thyself and thy estate, thou wilt look to the common life and affairs of men, and conform thyself to the fashions of the most in house keeping, 
To do n● the most do.  in building, in apparel, in recreation, etc. But then remember again, that if thou hast not light and Wisdom from Heaven, thou mayst soon slip into the broad way that leadeth to Hell. And again even then thou wilt be to seek, so many windings and turnings thou shalt meet withal, for there are scarce two in a city that do agree, both many things else, but especially the great diversity of their houses and Apparel, doth declare, for who ever succeeded any man in an house, were he never so rich and good an Husband, that hath not (for all that) changed many things in it? so that look what one man had a desire to build, another hath a pleasure to pull down: witness hereof may be the often changing of Windows, damning up of Doors, and the scars and new reparations that are done in old Wals. Nay more, is not every man's opinion & judgement contrary to himself? whilst (according to the saying of the Poet) He pulleth down, 
Horace.  and buildeth up, and changeth that which was square into round. 
Diruit, ●dificat, mutat quadrata rotundis.  By which it may appear that almost no man can agree with another man, nor yet with himself.  
To these may be added the contention that is oftentimes without an Adversary, 
Contention without an adversary.  as of Sriveners with Parchment, with Ink, with Pens, with Paper, before they can make them serve their turn, 
Scriveners.  and many the like? What a coil have Soldiers 
Soldiers.  (not with their enemies only) but with their own Horses and Armour, when as the horse waxeth obstinate, and their Armour weigheth them down? 
Speakers & writers.  What business have they that speak, and those that write at the mouth of another, whilst the one through earnest intention speaketh many things unperfect, and the other through ignorance, or unskilfulness, or a flitting & unconstant wit misconstrueth those things that are perfect? Again, what Conflicts have Infants 
Infants.  with falls, Children 
Children.  with their Books, and Young men 
Young men  with pleasures and unruly affections? Young men are indeed to be pitied, for there are no kind of men that would seem to be more merry, and none indeed are more miserable and sorrowful. And again, in what danger are Women 
Women.  in childbearing? what wrestling have men continually with Poverty and Ambition? What great carking & caring for more than is needful for living? And finally, what everlasting war have old men 
Old men●  with old age and sicknesses? and all other persons with death also, and (that which is more grievous than death itself) with the continual fear of death?  
But to omit this external strife (which is one while with Adversaries, 
Of the internal strife in a man's self.  and another while without an Adversary) how great is the internal Contention, not only against another, but even against ourself, every one enduring a continual war even in the secret closet of his mind? With how diverse and contrary Affections doth the mind strive against itself? with how variable and uncertain motion of mind is every man drawn, sometime one way, sometime another? he is never whole, nor never one man, but always dissenting and divided in himself. Now he willeth, by and by he will not that which he would before: now he liketh, by and by he misliketh: now he loveth, by and by he hateth: now he flattereth, presently he threateneth: now he jesteth, and presently is in good earnest: here he beginneth, there he leaveth off: now he admireth, by and by he disdaineth: one while he goeth forward, and strait way he turneth back again, and such like, than the which there can be nothing imagined more uncertain, and with which the life of man ebbeth and f●oweth more turbulently, from the beginning to the ending without intermission. And what tempests and madness is there not in these four passions, to hope or desire, and to rejoice, to fear, & to be sorry, which trouble the poor and miserable mind by driving it with sudden winds and gales, far from the Haven, into the midst of most dangerous Rocks? And therefore say not as some do, that thou wilt trust no body but thyself, or what thou hast once resolved upon, no man shall alter thee from it, for they self are most variable, and thine own false heart will be the first that shall betray thee. And therefore to conclude and return where we began, sith the life of man is so full of misery and unquietness, sith there is so little agreement, nay, so much strife and contention between all things created, sensible and insensible, and all against man, and sith there is so much discord and jarring in all estates and degrees of men, and lastly, in every particular man, with himself, how canst thou now that art a Christian (and induced with any spark of Heavenly light) set thy heart upon the world, or any thing that is in the World, to make it the study of thy brain, the care of thy mind, or the joy of thy heart, sith in this world as there is nothing of any Excellency, or Perpetuity, so likewise is there nothing of any Security or safety, but all exposed to peril, danger and loss?  
But in heaven it is otherwise, look what Treasures thou sendest thither before thy▪ dying day, thou shalt be sure to have them secured unto thy use for ever, and why? surely because they are with thy GOD and most loving Father, where no Thief can break through and steal.  
As this Doctrine should cause us to leave our doting upon this World, 
Use.  so it serveth to stay the troubled Conscience from drooping under his sins, ● and from despairing of God's mercy, for though thy sins be many and great, yet thy Treasure is sure in heaven, and there is thy Comfort. Hadst thou ever any Peace of Conscience, any Comfort in Christ, any joy in the holy Ghost, that same abideth still in heaven for thee: and that which thou hadst here, was but an earnest of that which is laid up for thee there.  
But thou canst not see it, 
Object.  nor feel it, thou canst not pray so effectually as thou wert wont to do, etc.  
What then? 
Answ.  yet it is in Heaven and nothing can take it from thee. God doth not keep our Treasure from Moths and thieves, to let the Devils deceive us of it, no, no, it is sure for ever. When the Child abuseth such things as his Father bestoweth upon him, they are taken from him and laid up till another time; and though the foolish Child would have them still in his sight, yet that may not be, the wisdom of the father will not suffer it: so God dealeth with his Children, as touching the gifts and graces of his Spirit, and the use of them. The similitude applieth itself: It sufficeth jacob to hear that his son joseph was alive, though he saw him not: so it should much comfort us, to know that our Saviour Christ liveth in us, though we always feel him not alike.  
I once loved the word of God (thou wilt say) and was zealous for the glory of God, 
Object.  and did believe his promises, and did rejoice in the exercises of Religion, and prayed continually, and grieved heartily for my sins; Oh than I had Treasure in heaven, now all is gone, my Spirit is dull and heavy, I cannot pray, nor meditate with that feeling and comfort, that I was wont to feel.  
But do the Lord no injury: 
Answer.  do not measure his grace by thy feeling: while Satan's messenger did buff●t Paul, 
2. Cor▪ 12.  that blessed Apostle could not so sensibly feel God's grace as before, but cried out, 
Rom. 7.  Oh wretched man that I am, who shall deliver me? So whiles temptations do buffet us, we are benumbed and know not well, how it is with us in respect of Grace, but yet God's grace doth uphold us for all that Whiles Satan sifted Peter, 
Luk. 22. 32  Christ prayed for him that his Faith might not fail, but it was more than Peter felt, and so it is with the rest of God's Children at some times. These buffet and sift are tokens of God's favour, yet secret in us for the time, for whom doth Satan most desire to sift of all the Apostles? surely none so much as him that before had made the best confession of Christ. And none are more buffeted than they that have received the greatest Graces. Ye shall sorrow (saith our Saviour Christ) in the World, 
joh. 16. 20  but in me ye shall have joy, and your joy shall no man take from you, no nor Devil, nor Angel, nor God himself, 
1. Tim. 2  for if we believe not, 
13  yet God is faithful (saith Saint Paul) and not deny himself. 
Verse. 19  And again, The foundation of God abideth sure, and hath this seal. The Lord knoweth who are his, and let every one that calleth on the name of the Lord les●is depart from iniqui●●e, to show that if we depart from iniquity, we shall ourselves also know that we are the Lords, yea, and to that end we ought to call on the name of the Lord jesus, that by his grace we may depart from iniquity. And in so doing we may say as the Apostle saith, 
2. Tim 1. 12  I know whom I have believed, and I am persuaded that he is able to keep that which I have committed Unto him against the day of Christ.  
And whereas thou complainest that thou canst not pray, know that yet for all that the Spirit of God may be in thee, 
Rom. 8. 26  For the Spirit (saith Paul) helpeth our infirmities for we know not how to pray as we ought, but the Spirit itself maketh request for us with sighs, which cannot be expressed, to show that when the hearts of God's Children are oppressed with burdensome Temptations, which stop the course and passage of our Prayers, that then the Spirit of God makes a supply by sighs and groans.  
But if God's spirit were in thee (thou sayest) thou shouldest feel it working in thee some heavenly and spiritual work. 
Object.   
True it is, and so he doth, for even the sighs and groans of a troubled spirit, 
Answer.  are the works of God's spirit, and even the hungering after righteousness, is no less the work of Grace, than the having of righteousness. And the work of God's Spirit is oftentimes more secret in thee then thou art aware of: for could God take a Rib out of Adam's side while he slept, and never felt it, and cannot God put his Spirit into thy hungry and heavy Soul, and keep it there as a Liger, while thy Faith sleepeth, and thou not feel it? God dealeth with his Children as joseph dealt with his Brethren, who knew them well enough, but for a time would not be known of them, yea, and put their money into their sacks more than they knew of, and at last made himself known unto them. God's spirit is called the Comforter, and his words are the words of Comfort. Son be of good cheer, thy sins are forgiven thee, He hath thy pardon with him in thee, and when thou hast most need, he will deliver it thee, and thou shalt see it, with joy and great gladness.  
In thee mean time, that he is in thee know by this, that thou dost not hate the Lord, but love him and hast an holy desire, 
Heb. 13.  with some earnest endeavour to serve him, to live honestly, and to keep a good Conscience in all things, and art afraid of falling away. And surely all good desires are of the Lord. Wait the Lords leisure with Patience, seek for Peace, which though thou canst not find awhile, yet by Prayer thou must wait on the Lord, and say, Lord because there is mercy with thee that thou mayst be feared, I will wait on thee, even as the eye of a Maid servant waiteth on the hand of her Mistress, I will condemn myself of folly, and say, O my Soul, why art thou cast down, wait on God, for he is thy present help and thy God. And thus shalt thou be restored to the joy of thy Salvation. And as job after his manifold trials, had both of God's goodness, of Satan's malice, his friend's uncharitableness, and his own weakness, had all seven fold restored unto him again: So thou after thy supposed loss of heavenly Treasure, shalt find heavenly treasure plentifully restored unto thee again. When Christ stepped aside from his earthly father and Mother, to do the business of his heavenly Father, he meant to come again, but in the mean time they sought him with heavy hearts, and at the last, they found him in the Temple, disputing with the Doctors, to their great joy and astonishment: So Christ sometimes doth as it were step aside from us, to the end we may seek after him, and we may perhaps seek him with heavy hearts, but yet at the last, we shall find him with great joy, for they that sow in tears, shall surely reap in joy.  
Thou hast heard what high commendations are given of the Christians heavenly Treasure; dost thou believe it? then lay up thy treasure in heaven, say not as the buyer doth, it is nought, it is nought, for if thou couldst obtain it, with the loss of all the world, thou mightst and wouldst brag of thy bargain. But alas, how few regard this? The poorer sort care not, but for back and belly, and never repair with good will to the house of God, 
How mos●men go to God's house.  but when they think to receive an alms, like the cripple at the gate of the Temple, or like the people that followed Christ, to have their bellies filled of free cost. Others come to the sermons and prayers of the Church, but loaden with their sins, & their minds cumbered with pleasures & cares of this world, to whom the house of God is as a house of correction, and they sit there to be whipped, and every sentence of the Preacher, that crosseth their delights, or beloved sins, is as so many lashes and jerks tormenting and tearing their guilty Consciences. Others again, make the Lords house as it were a market place, repairing thither only to muse and study of the prizes of their commodities, or to make some bargains, or to do some business with some whom they have appointed to meet there. Others again, make the house of God their play house, and the Pulpit the Theatre, the Preachers are their fools, and Scripture phrases are their jests, to make themselves merry withal. And others go to the Lords house as children go to school, the one for fear of the rod, and the other for fear of Laws and Presentments, whereupon the Proverb is grown, as willingly as ever I went from school, but these may say, as willingly as ever I went for Church, but alas poor souls, long it will be before any of these kind of hearers, get any heavenly Treasure, except they seek after it, with better minds and affections.  
But now, as we have heard these Treasures commended for their Excellency, 
Four circumstances. 

1 Place.  
2 Time.  
3 Manner how.  
4 Why.    for their Perpetuity, and Security, so it will not be amiss, to consider of the Place where we must seek for them, of the Time when, of the Manner how to lay them up, and lastly of the Reason why: All which are questions necessary, for the Serpent commended knowledge, but withal showed a wrong way thereunto: so all commend the heavenly Treasure, but all take not a right course to obtain it, therefore saith the Apostle, Sorunne that ye may obtain. 
1. Cor. 9 24  Christ is the Treasure and Treasurer. And this Treasure is in the ship of Christ, that is his Church, and no where else. The Ministers of the Church or Masters of the Assembly (as Solomon calleth them) are the factors. Now in what room to search, or in what Vessel, is the question? In jerusalem there were many chests, yet but one Ark, that had the holy things and sacred Monuments in it. Though there were many Waters, yet was there but one Pool of Siloam, in which Lepers were cleansed. In Christ's Ship be many places, but the place of the treasure is but one. 
2. Cor. 4.  Saint Paul saith it is in earthen Vessels, so say we too, meaning the Ministers of the Gospel, because we are in show contemptible and in substance brittle.  
These vessels have a book that will show all, if any man can open it, and understand it, and it is the Word of God, containing the holy Scriptures of the old and new Testament, which Christ would have us to search, because they bear witness of him, 
joh. 5. 39  and contain in them eternal life. Like a Merchant's bill they are, which showeth what commodities are in the ship. This book hath been by god's providence mightily & miraculously preserved from time to time from burning, drowning, and losing, and this privilege it hath, that it endureth for ever, and when heaven & earth shall fail, yet not one jot or title thereof shall fall to the ground.  
The places than that we must frequent if we will find this Heavenly Treasure, are the holy Assemblies of God's people, where God is called upon by the public Prayers of the Saints, the Word is truly taught, and the Sacraments sincerely ministered, for the working and increasing of faith, and not the conventicles of Schismatics, who have separated themselves from the public assemblies of God's Church, and are at open defiance with their mother the true Church of jesus Christ, who first brought them to that knowledge and Faith that they have, if in truth and soundness they have any at all. That which must discover unto us this heavenly Treasure, is the holy Bible, and sacred Scriptures of God, and not the revelations of Anabaptists, nor the Dreams of the Family of Love, nor the jews Ta●mud, nor the Turks Koran, nor the Pope's Portuise, nor the Tridentine Counsels, nor the Traditions or decrees of the Church of Rome, all which will lead us to trash, but not to Treasure; to hell, but not to heaven; to the flesh, but not to the spirit, and so from God to the Devil.  
And being come now to the place, and having found the Book that will rcueale this Heavenly Treasure, what must we do? 
joh. 5. 39  Search the Scriptures, saith our Saviour Christ, to show that there is some hidden Treasure in it more than is seen outwardly, or more than they make show of, and so there is. And therefore the Word is preferred before Gold, 
Psa. 19 10  albeit most men had rather have Gold then the Word: but Da●id could say that of God's Word, which he could not do of Gold, nor all the world beside, 
Ps. 119. 92  and that was this, Except thy word had been my comfort in my Affliction, I had perished. 
Pro. 3. 13.  And Solomon avoucheth that man to be blessed that findeth wisdom, and him happy that getteth Understanding, and doubteth not to yield this for his reason, 
14  That the merchandise thereof is better than the Merchandise of Silver, and the gain thereof is better than Gold. 
15  It is more precious (saith he) than Pearls, and all things that thou canst desire, are not to be compared unto her. 
16  Length of days is in her right hand, and in her left hand riches and glory. Her paths are the paths of pleasure, and all her ways prosperity. 
17  She is a Tree of Life to them that lay hold on her, and therefore blessed are they that receive her. But to see these are required very heavenly and spiritual eyes, even the eyes of a lively ●aith; for carnal sense cannot comprehend them, and worldly wisdom cannot conceive them, 
The cross of Christ an offence to some.  yea, many laugh at us, because we seek for life in the death of Christ, grace in his curse, righteousness in his condemnation, and comfort in his holy Gospel. Verily (say they) so floweth cold water out of a burning Furnace, and so springeth light out of darkness, and hereupon they conclude, that none are more foolish than we, which hope for Life at a dead man's hand, which ask forgiveness at a condemned person, which fetch the grace of God out of one that was accursed, and fly for refuge to the Cross, as to the only author of everlasting Salvation, which are all the Treasures that the word of God doth offer us, and therewithal laughing at our simplicity, they think themselves very sharp-witted, but alas they want the chiefest thing in true wisdom, namely, the feeling of Conscience, and the ●eare of God-Let us but enter deeply into ourselves, and so soon as we acknowledge our own wretchedness, the way for us unto Christ, and for Christ unto us, will be by and by paved and made l●uell, for as to the attaining of human Sciences, is requisite a fine and well furnished wit, so to this Heavenly Philosophy is required a subdued mind, for what taste can there be where is loathing?  
As many then as will not willingly be deceived and perish, 
How to avoid the former offence.  let them learn to begin with this lesson, to know that they have to do with God, to whom they must give account, let them set before their eyes, that judgement seat, that makes even the Angels to tremble, let them hearken to their own conscience, bearing witness against them, let them not harden their hearts against the pricks of sin, and then they shall find nothing in the death of Christ to be ashamed of. And let not their astonishment be a stumbling block to us, but rather let us be carried from the human nature of Christ, to the glory of his Godhead, which may turn all curious questions into admiration: And let us go from the death of Christ, to his glorious resurrection, which may wipe away all slander of his Cross: Let us pass from the weakness of the flesh, to the power of the Spirit, which may swallow up all foolish thoughts: And let us still pray with holy Da●id, that the Lord would open the eyes of our Understanding, that we may see the wondrous things of his word; for not every one that readeth the book of God, doth come to the Treasure, for it is like a Nut with a double shell, both which must be broken before the kernel can be found; or like a Chest with many locks, and every one must be opened before the Treasure can be met withal.  
To which end the Lord hath appointed Preaching and Preachers, and endued them with the tongues of the learned, and all to open the hidden Treasures of the Gospel of Christ. To which must be joined a diligent ear, a mind to meditate, and a sober tongue, to confer with thy Pastor and family, and an humble Spirit, to be informed and reform by the counsel of God. These means are called digging, and searching, laborious exercises indeed, to show what pains and diligence must be used in searching after the heavenly Treasure. 
Prou. 2, 1●  My Son (saith Solomon) if thou wilt receive my words, and hide my commandment within thee, and cause thine ears to hearken unto Wisdom, 
2  and incline thine heart unto Understanding, 
3  if thou callest after Knowledge, and criest for Understanding, 
4  if thou seekest for her as for Silver, and searchest for her as for Treasures, 
5  then shalt thou understand the fear of the Lord and find the knowledge of God. But if we be negligent, backward, and indifferent or lukewarm, then will it fare with us, as with Laodicea, 
Reu. 3. 18.  we shall think we are rich, and increased with goods, and have need of nothing, when indeed we are wretched, and miserable, and poor, and blind, and naked.  
And alas so it is with too too many and therefore when you come into their houses, if the book of God be there, you shall find it covered over with much rubbill, and dross, as Cards and Tables, merry Tales with sorry or sorrowful tails, profane and scurrilous discourses, and paltry pamphlets, and such like stuff, which domineer over the book of God, as the jews did over Christ's in pilate's hall; all which should be swept out of doors, or sacrificed in the fire: and as for such humorists as do nothing but feed men's humours with idleness, and ply them with the pleasures of sin, to the loss of their precious time, which should be spent in seeking of the heavenly Treasure, say unto them as Christ did unto Peter, when he solicited him against the will of God, unto carnal courses, Turn thee behind me Satan, thou art an offence unto me, and savourest not the things of God.  
The next thing to be considered is, 
Of the time when to lay up. etc. E●cles. 9  the time of gathering and laying up this heavenly Treasure, for there is a time for all things, saith the holy Ghost. All in time, saith the World, hereafter when old age comes, or when sickness comes, or at the hour of death. It is not good to be too forward in Religion, or to meddle too soon with matters of God and Godliness, for a young man may prove an old Devil. But hear what God saith, 
Eccle. 12. ●  thou foolish man. Remember thy Creator in the days of thy youth, before the evil days come upon thee, and the days whereof thou shalt say I have no pleasure. And Esai crieth out unto thee, saying: 
Esa. 55. 6.  Seek the Lord while he may be found, and call upon him while he is nigh at hand, to show us that the Lord will not always be found, much less when we think good, neither will the days of old age and sickness be like the days of youth and health, for than shall we feel ourselves unfit and untoward to seek after these things, in two regards: first, in regard of natural infirmities and bodily pains which will hold thy mind occupied about means of ease, as Physic and such like. Secondly, in regard of that strong hand which sin through long custom will bear over thy soul, even to the hardening of thy heart, for custom of sin, breedeth hardness of heart, and hardness of heart begetteth impenitency, 
Rom. ●. 1.  as the Apostle showeth in the second to the Romans.  
But the special time of gathering and laying up this heavenly Treasure, is the holy Sabbath, and other times of holy assemblies, and generally whensoever thou art called forth, to hear the Word preached unto thee, or hast any occasion to exercise thy Faith, in the works of Charity and piety. Then comes the Angel to stir the Pool, 
john. 5●  step in then, if thou wilt do thyself good, for afterward will be too late, Whosoever carelessly neglecteth the Sabbaoth of the Lord, and presumptuously giveth God the slip in the holy Assemblies, as many carnal Christians do, who mistrusting God with their estate, think it no sin to spend the Sabbaoth day in their worldly affairs, or vain exercises, well may they with Esau get a sup of pottage to stay their hungry maws withal if God do not cross their enterprises, and curse their labours (as oftentimes he doth) but surely their heavenly Birthright is forfeit by the bargain, and but bankrupts they prove in the heavenly Treasure of a Christian. They heap up, but it is nothing but wrath against the day of wrath.  
The Sabbath day is especially appointed for gathering of heavenly treasures, Remember therefore that thou keep it holy as the Lord comminandeth, pretend not a necessity of breaking the 〈◊〉 rest, where 〈◊〉 is apparent, as the manner of some is when 〈◊〉 a fair Sabbath day, they must work, for fear of Rain, but consider thou whose heart is buried under thy loaf, and wilt needs be rich by deceiving the Lord of his right, consider I say, hath not the Lord provided for thee when it hath reigned? and darest thou not trust him when it is fair? did he ever deceive any that trusted him with their estate, while they walked reverently in his fear, and carefully kept his commandments? what indignity then and dishonour is this that thou offerest unto the most high, in that thou darest not trust him with thy body, whiles thou seekest for the good of thy Soul? And how dost thou think to answer this gear, when thy conscience shall be summoned to answer thereunto, before that judgement Seat, which maketh the very Angels and Celestial Powers to tremble? Oh consider of these things betimes, and the Lord 〈◊〉 thy drowsy soul. 
Evil company how dangerous  And above all, beware of sorting thyself with profane company, which will cause thee to lose thy time, and dull the edge of the Spirit, decay thy graces, and make thee to treasure up sin against the day of vengeance, 
Eccle.. 9 18  for one sin admitted with love and liking, letteth out many graces and maketh havoc of all thy virtues.  
Now the manner how to lay up this heavenly Treasure, 
How to lay up heavenly treasure.  cometh next to be remembered, and that is done three ways. First, by relieving of the Lord jesus Christ in his members, which stand in need of help, Sell that you ha●e overplus (saith Christ) or that you can sp●are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and give to the poor. Make you bags which wax not old. Luke 12. 33. 
Luk. 12. 33  to show that when a man giveth alms to the poor, he doth but take it out of one purse and put it into another, out of bags that wax old, and put it into bags that wax not old, and in so doing saith Christ, thou shalt find treasure in heaven, in so doing I say, but not for so doing, 
Mar 19 21  as Papists teach, If thou wilt be perfect (saith Christ to the rich young man) go and sell that thou hast and give to the poor, and what you do to them, I take it as done unto myself, for saith our Saviour Christ, 
Mat 25. 34  when they my poor members were in prison, I was in prison; when they were hungry, naked, and cold, etc. I was hungry, naked and cold, and therefore what you did to them, you did to me. To the like effect speaketh the Prophet Esai, 
Esa 58. 7.  If (saith he) thou deal thy bread to the hungry, and bring the poor that wandereth into thy house, and cover the naked when thou seest him, then shall thy light break forth as the morning, and thine health shall grow speedily, thy righteousness shall go before thee, and the glory of the Lord shall embrace thee. 
Necessary encouragements, and why,  These be sweet encouragements and necessary, because poor people are unable to recompense the kindness of those that bestow any thing upon them; and as they are unable, so for the most part, they are very ingrateful, and their unthankfulness doth not a little discourage many, who would otherwise be more beneficial than they are. And in these respects, men had rather venture their goods upon any other thing, then upon the poor. For (say they) quod ingrato feceris perijt: It is cast away which is given to unthankful persons: but howsoever it be that many of the poorer sort, be both wretchedly unthankful, and miserably unable to repay thee, yet if thou givest them for Christ his sake, in whose name commonly they ask it, thou shalt find it again in heaven.  
But it may be, thou wilt be content to give part of thy overplus to the poor, so thou mayst reserve the other part to bestow on thy pleasure, but beware thou deceive not thyself, for all thy overplus is for the poor, 
Overplus for the poor.  when thy family is provided for, thy debts paid, and all Duties that thou owest to the Church and Commonwealth, thy Prince and Country are defrayed, that which remaineth is for the poor, to play for that is to cast lots upon the Garment of Christ, 
Cal. Har.  Ne fundis parcendum est, (sayeth Cal●sin, Even of a man's ground and Inheritance a Christian man must divide, some to poor Scholars, some to schools of learning, some to the Ministry of the Gospel, some to maimed soldiers, some to poor hospitals, & in all to Christ, & he that giveth but a cup of cold water to the poor members of christ, 
Ma● 10. 42  having no more to give, shall not lose his reward.  
The second way to lay up Treasure in heaven, 
The 2 way to lay up, etc.  is by suffering constantly and patiently for Christ, when thou art thereunto lawfully called and required, and that two ways: First, thou must suffer the word of Christ which is the sword of the Spirit, to hew and cut thy sins, and be content with patience, to endure the sifting and fanning of the Gospel, 
joh. 15.  for except the dead and superfluous branches be cut off, we can never bring forth fruit in Christ. Secondly, we must resolve to endure all outward crosses and losses, for the everlasting Truth of Christ, for he that will saise his life (saith Christ) shall lose it, 
Mat. 10.  and he that will lose it for my sake and the Gospel, 
39  shall save it. And if we suffer with him (saith S. Paul) we shall also reign with him. 
Rom. 8. 17  If we belong to Christ, we must look for tribulation, and anguish, 
35  and persecution, and famine, and nakedness, and peril, and sword, all which will try their force, to see if they can separate us from the love of Christ. Yea, we must look for his sake, 
36  to be killed all the day long, and to be counted as sheep for the slaughter. 
37  But in all these things (saith the holy Apostle) we are more than conquerors, through him that loved us. 
2 Cor. 4.  And therefore we faint not, but though our outward man perish, 
16  yet th'inward man is renewed daily. 
17  For our light affliction which is but for a moment, causeth unto us a far more excellent weight of glory. 
18  While we look not on the things which are seen, but on the things which are not seen. This point will be scarce welcomed, or well liked, of nice and dainty professors of the Gospel, which must never go to God's house, but when the Sun shineth, the ways are fair, and no Wind is stirring, to blow upon them; and when they are there, they must hear nothing but pleasing things, their sins must not be touched, much less can they endure to have the cutting knife of God's law, laid to the throat of their sin. And if all the world doth not applaud and commend their zeal, and good deeds, they soon are discouraged, & stand stone still, like the wind mill that goeth no longer than the wind bloweth, no scoff or reproach, no persecution or trouble can they endure for the Truth's sake, what Treasure can these lay up by their daintiness in heaven?  
The third way to lay up Treasure in heaven, 
The third way to lay up, etc.  is while thou livest here upon earth, to grow in the powerful and lively knowledge of Christ crucified, & by a lively apprehensive faith to make thyself sure of all his benefits, in comparison of whom, thou oughtest with the blessed Apostle, 
Phil. 3. 10.  to esteem all the world but dross and dung. Now to effect this, we must consider the merit of Christ, the virtue of Christ, and the example of Christ, and what benefit we have by every one of them; as that worthy man of God M. Perkins, hath both learnedly & heavenly declared, the some whereof, I will briefly recall into thy mind.  
Christ is to be considered, as the common Treasury and storehouse of God's Church, for God hath blessed us with all spiritual blessings in Christ. Eph. 1. 4. 
Ephe. 1. 4.  And in him are all the Treasures of Knowledge & Wisdom hidden. Col. 2. 3. 
Col. 2. 3.  And of his fulness wee all receive grace for grace. 
john. 1.  john. 1. So that all the blessings of God without exception are conveyed unto us from the Father by Christ, and so must they be received and no otherwise. But concerning the benefits of Christ we are to learn further two things: first, what they are: Secondly, how or in what manner to use them. His benefits are three: Merit, Virtue, and Example.  
The Merit of Christ is the value of his death and passion, whereby he hath obtained to us Reconciliation And this Reconciliation hath two parts: first, Remission of sins, Secondly, acceptation to eternal life, and both for the merit of Christ imputed. This benefit must be known not by conceit, nor carnal presumption, but by the inward testimony of god's Spirit. To attain to the infallible assurance of this benefit we must call to mind the promises of the Gospel touching remission of sins, and the gift of eternal life to the Faithful. Secondly, we must endeavour by the assurance of Faith to apply them to our own hearts. And thirdly, we must use often exercises of Invocation and repentance, for by our crying to God for reconciliation cometh the assurance thereof. And if it so fall out that a man in temptation, feel nothing but the furious wrath of God, yet even then against all reason and feeling, he must hold to the merit of Christ, and know that God is a most loving father to them that have a care to serve him, even at that instant when he showeth himself a most fierce and terrible enemy, which job knew right well when he said, 
job. 13. 15  If the Lord should kill me, yet I will trust in him.  
From the benefit of Reconciliation proceed four benefits. First, that excellent peace of God, which passeth all Understanding▪ Phil. 4. And that hath six parts: first, peace with the Trinity, for being justified by Faith, we have peace with God. Rom. 5. 1. Secondly, Peace with Angles, who do ascend and descend upon the Son of man. john. 1. 51. and all for the good of God's Church. For the Angels do encamp about those that fear the Lord. Psal. 34. And like Nurses do bear them in their arms. Psal. 90. 12. that they hurt not their foot against a stone. All this service which the Angels perform unto the faithful, proceeds of this, that the faithful being in Christ, are partakers of his merit. Thirdly, peace with the Faithful, for, the Wolf shall dwell with the Lamb, 
Esa. 11. 6.  and the Leopard shall lie with the Kid, and the Calf and the Lion, and the fat beasts together, and a little child shall lead them. Esay. 11. 6. Fourthly, peace with a man's self, and that is: first, when the Conscience washed in the blood of Christ, ceaseth to accuse a man: secondly, when the will and affections are obedient to the mind, enlightened by the Word and Spirit of God, and this is that which the Apostle meaneth, when he saith, Let the peace of God rule in your hearts. Col. 3. 15. Fiftly, Peace with our enemies, and that two ways: first, in seeking Peace with all, hurting none, but doing good to all: 
Dan. 1. 9  secondly, in that God restraineth their malice & inclineth their hearts to peace. Sixtly, Peace with the Creatures. Psal. 91. 13. 
Psal 91. 13  Thou shalt walk upon the Lion and the Dragon, etc. And in that day (saith the Lord) I will make a co●enant for them, with the wild Beasts, and with the fowls of the heaven, & with that that creepeth upon the earth, etc. Hos. 2. 18 
Hos. 2. 18.  If therefore we see God against us, our own Conscience against us, the Angels against us, the Faithful against us, the wicked against us, the Creatures against us, let us examine this point, of Reconciliation, and if all be with us, let us know that it is the benefit of Christ's merit.  
The second benefit of Christ's merit, 
The second benefit.  is recovery of that right, which man hath to all the Creatures, the which Adam lost to himself & all his posterity. 1. Cor. 3. 22. Whether it be the world, or life, or death, or things present, or things to come, all are yours, and you Christ's. The right way of knowing this benefit is this, when God giveth meat & drink, etc. we must not barely consider them, as blessings of God, for that very Heathen men can do, which know not Christ, but as proceeding from the love of God in Christ. And so often as we use the Creatures, this point must come to mind, for blessings conceived a part from Christ, are misconceived. Whatsoever they are in themselves, they are no blessings to us, but in and by Christ's Merits: for this cause it is not sufficient generally to know Christ to be our Redeemer, but we must learn to see him and acknowledge him in every particular gift & blessing of God. If men when they behold their meats and drink, could by faith behold in them the merit of Christ's passion, there would not be so much gluttony and drunkenness as there is. If the like in their houses and lands, their would not be so much fraud and deceit, injustice and oppression. Also noble birth, without new birth is but vanity. The like is to be said of physic, sleep, health, liberty, recreations, and very breathing itself. Therefore it is meet, that with our earthly recreation we join spiritual medi●ation of the death of Christ, then would there not be so many unlawful sports and delights, and so much abuse of lawful Recreations as there is, and this we ought to do, for, Christ is all in all things. Col. 3. 11.  
The third benefit 
The third benefice.  of Reconciliation, is that all crosses, and afflictions cease to be curses and punishments to them that are in Christ, and are only corrections & trials, because Christ's death hath taken away all, and every part of the curse of the law. In all crosses Christ is to be known on this manner, judge of them as chastisements or trials, proceeding not from a revenging judge, but from the hand of a loving father, and therefore they must be taken in and with the merit of Christ, as means sent of God, to keep us from being dampened with the wicked world, if otherwise, we take them as curses, and punishments. And hence it followeth, that Subjection to the cross, or hand of God in all crosses, is a mark of the true church of Christ.  
The fourth benefit 
The 4 benefit,  of Reconciliation, is, that Death is properly no death, but a rest, or sleep. Death therefore is to be considered not as it is set forth in the Law, but as it is altered by the death of Christ, and when death cometh, we must look upon it through Christ's death as through a glass, and thus it will appear to be but a passing from this life to everlasting life.  
The second benefit of Christ, 
Of Christ's Virtue.  is the benefit of his Virtue. The Virtue of Christ, is the power of his Godhead, whereby he createth new ha●ts in all that believe in him. This Virtue is double: First, the power of his death. Secondly, the power of his resurrection: by the first, he freed himself from the punishment and imputation of our sins. By the second, he raised himself from Death to Life. The benefit of Christ's divine power is great to all the faithful: for, the same power which freed him from the punishment and imputation of our sins, setueth also to mortify and crucify the corruptions of our wills, minds and affections. And the same which raised him from death to life, serveth also to raise those that belong to Christ, first from their sins in this life, secondly, from the grave, in the day of judgement. The knowledge of this double Virtue, must not be only in the brain, 〈◊〉 experimental in the heart, that is, to feel the power of Christ's death killing sin in them, that we might be able to say with Paul, We li●e not, but Christ liveth in us. This was one of the most excellent things which pau● sought for. Ph●. 3. 10. I have counted all things but dung, that I may know him, & the virtue of his resurrection. The way to know it, is to cast off the old man, which is corrupt, through deceivable▪ lusts. Ephe. 4. 22.  
The third benefit of Christ, 
Of Christ's example.  is the benefit of his example, for Christ is to be known, not only as a redeemer, but also as a pattern of all good duties, to which we ought to conform our lives. Christ is to be followed of us, in the practice of every good duty, that may concern us, without exception 〈…〉 Our conformity with Christ is, first in the framing of our inward life: secondly, in the practice of outward and moral duties. Conformity in spiritual life, is not by doing that which Christ did upon the cross, and afterward, but a doing of the like by a certain kind of imitation, and it hath four parts. First, a spiritual Oblation, for as he by prayer resigned himself up to be a sacrifice to the justice of his father. So we in prayer must resign ourselves wholly to the Service of God. Secondly, a spiritual crucifying of ourselves, for as he bore his own Cross, so must we deny ourselves, and take up all crosses that come every day. Again, as he crucified his flesh, so must we crucify the body of sin. Gal. 5. 24. They which are Christ's, have crucified the flesh with the lusts and affections. He with a spear was wounded, we with the sword of the spirit must wound sin to death, and labour by experience to feel the very death of it, and bury it. Thirdly, a spiritual Resurrection: for as he came out of his grave, so we must come out of our sins, as out of a most loathsome grave, to live to God. This work cannot be done at once but by degrees, as God shall give grace. Fourthly, a spiritual ascension, by a continual elevation of the heart and mind to Christ, sitting at the right hand of God. If ye be risen with Christ, seek those things which are above. Col. 2.  
Conformity in moral Duties is generally, 
Consormitie in moral duties.  to be holy as he is: specially to be like unto him in four Virtues, that is, in Faith, Love, Meekness, and Humility.  
In Faith, 
Faith.  for as he when he apprehended the wrath of God, wholly stayed himself upon the aid, and good pleasure of his father, even to the last: so must we depend wholly on God's mercy in Christ, as with both hands, in peace, and trouble, in life and pang of death. And not let go our hold, no though we feel ourselves, as it were, descend to Hell.  
Secondly, in Love, 
love.  for he loved his enemies more than himself. Ephes. 5. 2. Walk in Love, even as Christ loved us, and hath given himself for us, etc. The like Love ought we to show, by doing service to all men, in the compass of our callings, and by being all unto all, that we might do them all the good we can both for body and soul. 1. Cor. 9 19  
Thirdly, in Meekness, 
Meekness.  Mat. 11. 28. Learn of me, etc. His Meekness appeared in bearing Patiently all Injuries and abuses, and suffering the curse of the Law without grudging, submitting himself to his father's will in all things: So must we, and the more we follow him herein, the more we are like him in his Death and Resurrection.  
Fourthly, in his Humility, 
Humility.  for being God, he became man for us, and of a man a worm, that is trodden under foot, that he might save man. Phil. 2. 5. Let the same mind be in you, that was in Christ, who being equal with God, took upon him the shape of a Servant, and humbled himself even to the death of the Crosse.  
Here is to be observed, that the example of Christ hath something more in it then any other hath, or can have, for it doth not only show us what we ought to do, but it is both a remedy against many vices, as also a motive to many good Duties: as for example, the serious consideration that the very Son of God himself suffered all the wrath of God, and curse of the Law for our sins, is the most effectual means to stir up our hearts to a godly sorrow for them, to which end, every man must be persuaded that he was the man that crucified Christ, that he is to be blamed as well as Herod, Pilate, and the jews, and that his sins were the nails and spears that pierced Christ. Again, if Christ for our sins shed his blood, and if our sins made him sweat drops of blood, why should not we shed bitter tears for our sins? He that findeth himself so dull and hardened, that the passion of Christ doth not humble him, is in a lamentable case. Again, when thou art sick and in pain, think how light these are, being compared to the Agony and bloody Sweat, the Thorn● and Nails which Christ endured: when thou art wronged & abused, turn thy eye to the cross, consider how meekly Christ bore it, and prayed for them that put him to death: When thou art tempted with Pride and Vainglory, consider how for thy sins, Christ was mocked, despised and condemned: when thou art moved with anger and desire of revenge, think how Christ gave himself to death to save his enemies, when they most cruelly set themselves against him, and these meditations being mingled with faith, will ease thy mind.  
And hence ariseth (saith M. Perk.) a threefold knowledge: first, of God: secondly, of our neighbour: thirdly, of ourselves. Of God, for if we would know him to our Salvation, we must know him in Christ crucified, for God of his own nature is invisible, and is revealed to us only in Christ, in whom he sets forth his justice, Wisdom, Goodness, and Providence. Heb. 1. 3. Col. 1. 3. whatsoever out of Christ cometh to us in the name of God, is a flat Idol of man's brain.  
The second knowledge that ariseth from the former meditations, is of our neighbours, that is, those that are of god's Church. They are to be known of us in this manner. When we are to do any Duty to them, we are not barely to respect their persons, but Christ crucified in them, 
Acts. 9  and them in Christ, Saul, Saul why, etc. when the poor come for relief, it is Christ, that cometh to our doors, and saith I am hungry, therefore let our compassion be towards them as towards Christ.  
The third knowledge is of ourselves, and the right knowledge of ourselves, ariseth of Christ crucified, in whom and by whom we come to the knowledge of five special things: First, the grievousness of our sins, and our misery in regard of them, for if we consider our offences in ourselves, we may be deceived, because our conscience being corrupt often erreth in giving testimony, and so it seems but little, but if sin be considered in the death and passion of Christ, whereof it was the cause, and the vileness thereof measured by the unspeakable torments endured by him, the least sin will appear to be a most grievous sin indeed. Secondly, by this we know that men believing in Christ, are not their own, but wholly both body and soul belong to Christ. Thirdly, that every true believer hath this being from Christ, not as he is a man, but as he is a new man. Fourthly, that all good works done of us, proceed from the virtue, and merit of Christ crucified. joh. 15. 2. Fiftly, that we owe unto Christ an endless debt, for he was crucified only as our surety and pledge, and in the spectacle of his passion, we must consider ourselves as the chief debtor, we owe him all ourselves for the pains that he endured, to set us most miserable bankrupts at liberty, from Hell, Death, and the Devil, but 〈◊〉 when do we begin to pay it?  
Thus we see what benefits we have by Christ crucified, and in what manner we ought to use them, but alas, but few have treasured up this knowledge of Christ, as they ought, for herein fail both the Papist, and the common Protestant. The Popish Churches though in word they confess him, yet do they not know him as they ought, for in their Sermons they use the passion, as a means only to stir up pity and compassion towards Christ, and hatred of Pilate, the jews, and judas, etc. But the service of God which in that Church, stands now in force, by the Cannons of the Counsel of Trent, defaceth Christ crucified, in that first the Passions of Martyrs are made meritorious; secondly, the very word and sign of the Cross, is their only refuge and help; thirdly, the Virgin Mary is made the Queen of heaven, and a mother of Mercy, who may command her Son; fourthly, they give religious adoration to dumb stocks, & Crucifixes made by the hands of men. The common Protestant also cometh short, for three causes, for first though in Word they confess him to be a Saviour, that hath redeemed them, yet indeed they make him a patron of their sins: Secondly, they take knowledge of his merit, but little regard the virtue of his death, and resurrection, in mortifying of their sinful lusts and affections: thirdly, they usually content themselves generally and confusedly to know Christ to be their redeemer, never once seeking in every particular estate of life, and blessing of God, to feel the benefit of his passion. What is the cause of all the security in the world, and that men are not touched for their sins? surely because they did never yet seriously consider that Christ in the Garden, lay groveling upon the earth, sweeting of blood, etc. for their offences. Again oppressors of the poor, never knew that their sins drew out the heart blood of Christ. Again proud persons puffed up with strange attire, never consider that Christ was not crucified in gay attire, but naked, that he might bear the whole shame and curse of the Law for us. These and such like, whatsoever they say in word, if we respect the tenor of their lives, are flat enemies of the cross of Christ, and tread his precious blood under their feet. So far Perkins.  
But if thou wilt have the Treasures of Christ in heaven, thus thou must learn to know and feel Christ crucified, and the benefits of his Merit, Virtue and Example, and thus must thou come to the knowledge of God, of thy neighbour, and of thyself, in Christ crucified, even whiles thou art here upon earth; which feeling knowledge is a saving knowledge, even an excellent portion of heavenly Treasure, imparted to the true Christian in this life, and is a pledge of endless and infinite treasure provided for him in the life to come, and so much for the ways and means of laying up treasute in heaven, which are by giving to the poor Members of Christ, by suffering patiently for the truth of Christ, and by growing in the saving knowledge of Christ crucified.  
In laying up Treasure after this sort, we shall prove good Alchemists. An Alchemist they say can turn lead into gold, or out of Lead or other metals extract Gold, which many have practised to their utter undoing. The Pope is the cunningest Alchemist it is thought that the world hath, for he can of a pound of Lead, make an hundred pound of Gold, for all his Bulls and Pardons are sealed with lead, but what fools are they that turn their Gold into Lead, or what calves rather that buy his Bulls so dear? But lay up Treasure as hath been showed thee before, 
A true Christian a good Alchemist.  and thou shalt turn earth into heaven, corruption into incorruption, Gold into godliness which is great gain, labour into rest, sorrow into joy, poverty into riches, and thy cottage into a kingdom, even the kingdom of heaven.  
Now followeth the reasons of Christ's Commandment, 
Verse. 21. The second part containing the reason of the Commandment.  For where your Treasure is there will your heart be also. A Reason of great force as if he should say, for this cause chiefly you ought to lay up your treasure in heaven, that God may have your heart, which cannot be unless you lay up your Treasure in heaven, for our hearts will be where wholly their Treasure is. Here we are taught, that no man can love the Lord with his heart, that seeketh and placeth his happiness in earthly things, but only those whose joy and felicity is in heaven, and the heavenly graces of the Lord jesus Christ. Worldlings make no doubt but that they may, and do serve God, and love God with their heart, yea, and have as good ● heart to God as any whatsoever, though they follow the world, & hear not sermons, although they keep not the Sabbath so precisely as others do, which will not work or play then, though they never meddle with the Scriptures, but be utterly ignorant of the ways and will of God. But Christ here showeth that they are all deceived, by a general principle that never faileth. Where the treasure is there will be the heart, and where the heart is, there is the Treasure of the heart, whereupon it followeth that they do wholly renounce heaven, that do seek for happiness here below, and if they set their hearts upon heavenly things, it cannot be that they should esteem of them no better, or frequent them no oftener, than they do. The Philosophers have most exactly (so much as the Starlight of nature would give them leave) disputed of the happiness or chief welfare of man. 
Summum Bonum.  And no marvel, for who doth not desire to be happy, and to win that hold, are all men's Senses, and Wits mustered and marshaled, because it is the only true treasure, For where the Treasure is, there will the heart be, but most men do mistake the matter, while they seek for happiness in the flesh, which is not to be found but in the spirit, & while they confess that it is in God, yet run after the Devil for it. When some seek for it in Honour, Ambition is made general of the field, and doth command the mind: while others seek it in worldly profit, Covetousness doth invade the soul, taking up every room for worldly desires, and noisome lusts, which do eat out the heart with cares, and drown men in perdition: others seeking for it in carnal pleasure and sensuality, cry one to another, come let us eat and drink, and be merry, for to morrow we shall die: and in the mean time the brute beast in that regard is more happy than such Epicures, for that more freely, without any shame or fear he enjoyeth the pleasure of carnal sensuality, than they do.  
But if we were once sound persuaded of our happiness in heaven, it would be an easy matter to tread the World under foot, and to have our minds mounted up to heaven. If the love of God be our Treasure, and through the spectacles of a lively faith, we can read our names registered in the book of life, and descry our happiness to be hidden in Christ; if the spirit of Adoption doth certify our spirits that God is our Father, and we are his children, and with the same certificate shall deliver us a discharge against sin, death and hell, then will our hearts feed upon heavenly meditations, and our soul's hunger and thirst after righteousness, we will then account all but dung, that we might win the Lord jesus Christ. And then as the Hart brayeth for the rivers of water, so will our souls long for the presence of the Lord: And then the Word of God will be the joy of our hearts, and we will desire to be dissolved; and to be with Christ, for where the Treasure is, there will the heart be also: And until then we shall savour nothing but earthly vanities. Therefore when S. Paul would draw the faithful to the study of a heavenly life, he doth propound Christ unto them, in whom only all true felicity is to be sought, If ye be risen with Christ (saith he) set your minds on things above, 
Col. 3. 1. 2.  and not on things which are below, as if he should have said, it is an absurd and base thing for christians to have their minds grubling on the earth, whose Treasure is hid in heaven, and that is his reason, for ye are dead (saith he) and your life is hid with Christ in God. 
Verse. 3.   
Hence we may further learn, in what a miserable case they are, whose hearts are set upon earthly things, which are subject to Moths, and thieves, Rust▪ and other such manifold mischiefs. A cozening match it is of the devils own making, he is subtle, and showeth men the world and the glory of it, the Court and the bravery of it, Honour and the fame of it, iniquity and the profit of it, sin and the pleasure of it, as it were his daughters with their dowry. On the other side, we are simple and believe him, presently our heart is a match, for them, and happy he thinks himself that can get one of them, and to break it off is a hard matter. Their affections are fixed upon a liking, they have taken, and although God himself forbid the banes, yet it is to no purpose, for they have made a vow, they have spoken the word, and their hearts are settled, and there is no removing of them. And thus men do run desperately upon their own ruin, like the fool's that goeth laughing to the stocks, and all for want of due consideration, for if we did but consider: 
Four things to be considered in this match  first the baseness: secondly, the wretchedness: thirdly, the vanity: and lastly, the danger of this foolish match, we would not set our hearts upon any thing that is in this world.  

How base a Worldling is.  
HOw base and vile a thing for a christian heart to be wedded to worldly things, 
●. Baseness  may appear by this, that man at the first, was created in innocency & holiness, and in Christ is restored to the same again, of all creatures he is now the most noble, crowned with glory and honour, but a little inferior to the Angels, having all things subject unto him, and all things are to do him service, as the Angels to guard him, the Son of God to ransom him, the word of God to instruct him, the spirit of God to guide him, the children of God to visit him, the graces of God to adorn him, and ●he Kingdom of God to enrich him. And this is the estate of a Christian. Now for him that is so honourably descended, so highly advanced, so dearly redeemed, and so mightily enriched, to have his heart closed up in some old wall, or locked up in an iron Chest, or digging in the ground, like a Swine or Mole, or hunting after Vainglory, as after a feather, or wedded to vain delights, or bathing in filthy pleasure, cannot be judged but for a very base thing, and matter of great indignity.  
It is not for a Noble man's son to addict himself to the conditions of the vulgar sort, nor for a heroical spirit, or man of great place, to besot himself in Alehouse pastimes: nor for honest persons, to joy in the company of filthy packs: neither is it for a Christian mind, who is truly noble, and altogether heavenly, to set his heart upon earthly things, which at the best are but vanity and vexation of spirit. Therefore let Christians say as the Apostle saith: 
1. Cor. 13. 11  When I was ● child I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things: so when I was an earthly worldling▪ I spoke as a worldling, I understood as a worldling, I studied as a worldling, worldly things only, but when I became a right Christian indeed, I put away worldliness, and set my heart upon Treasure that is in heaven.  
And therefore as Nehemiah (when he considered the place of Magistracy and rule wherein he was) said, Should, should, 
Nehe. 6. 11.  a man as I fly? so thou wilt say that art a true Christian, and considerest thy excellent calling, and what thou are borne again unto by grace, should such a man as I, be an earthworm? and thus we see how the dignity of a Christian, showeth how base a thing it is, to set the heart upon earthly vanities, where Moths fret, Rust eat, & thieves dig through and steal.   

How miserable a Worldling is.  
AS nothing is more base and sordid, so nothing is more miserable then to set the heart upon earthly things, for that is to subject the Prince to the Subject, the Master to the Servant, or a Tyrant rather, who commandeth both all the senses of the body, and all the powers of the soul without any rest at all. 
Proverbs.  Solomon saith, it is intolerable for a servant to bear rule, if intolerable then miserable and much to be pitied. Paul saith: They that will be rich fall into temptations and snares, 
1. Tim. 6. ●  and into many noisome and foolish lusts, which drown men in perdition and destruction. Money is not unfitly resembled in an Emblem by some to a Queen advanced on a Chariot, which is drawn by a couple that represent the golden fools of the world, Periculum & Pavor, Peril and Fear: the first draweth the Chariot in a collar sticked full o● Daggers with the points inward, and going bore footed upon sharp thorns: the other draweth with a sad countenance, and a gnawing conscience, still casting his eye backward to see who is near, the attendants of this Golden Queen are bloody Murder, spoiling Theft, frantic Folly, and heart gnawing Envy, all covered with her vail. The speech that she is received with is this following.  
Te bijugi invectam curru exitiale periclum  
Sollicitusque pavor Regina pecunia ducunt.  
At quia stultitiam, furtum, caedesque cruentas  
Velas, cunctorum hinc in te spes firma recumbit.  
In English thus: 
Both danger deep and ghastly fear are yoked  
to draw thy Chariot O golden Queen:  
For fools, & thieves, & bloody murdering mates,  
thou with thy vail dost hide from being seen,  
For which sole cause the hearts and hopes of all  
In thee reposed have always firmly been.   
This is true, yet of greater authority is that of the Apostle, to the same effect, The desire of money is the root of all evil, 
●. Tim. 6. 10.  which while some have lusted after, they erred from the faith, & pierced themselves through with many sorrows, to show that a man cannot set his heart upon transitory things, except he will be a murderer of his own soul, and live in continual sorrow, for earthly treasures and pleasures are lined and stuffed with sorrows, not a few but many, not easy but sharp and piercing, not a little way, but quite through to the very heart. Lo, thus is the worldling tormented on every side, like one rolled in a barrel of nails. Satan showeth only the glory of the world, but Paul the sorrows of the world; Satan the honey, but Paul the sting; Satan the honour, Paul the dishonour, to teach us what course we must take to avoid, or to make void this miserable match. What greater misery then to have, and be never satisfied? Crescit amor nummi, etc. The desire of money increaseth, as the heap increaseth. Here is no end of gathering, as in the Dropsy there is no end of drinking, because by continual drinking the thirst is more kindled, but no whit quenched.   

How vain a worldling is.  
AS the worldling is most base and miserable, so nothing is more vain, for what greater vanity then to be addicted or devoted to those things which cannot perform that which is expected from them? which are of so short continuance, which are so little while possessed, & are no man's less than his that gathereth them: such are all earthly things, and he that lusteth after them, to set his heart upon them, is like those vain fools that lust to eat of painted grapes; or rather like the rich fool in the Gospel, who having enlarged his Barns, crieth out, like one in a dream, and bids his soul now take rest (for indeed he had found but little rest before) and his reason is, because he hath now goods enough for many years, but as he was thus dreaming of many years goods and rest, a voice comes and awakes him and tells him plainly that he doth utterly mistake the matter, 
Luk. 12.  Thou fool (saith he) this night shall they fetch away thy Soul, and then whose goods shall those be that thou hast gathered? So is it (saith Christ) with him that gathereth riches to himself, and is not rich in God. This vanity is well set out by the holy Ghost, when Solomon saith, 
Eccle. 5. 12  there is an evil sickness, namely, ●iches reserved to the hurt of their owners, and these riches perish by evil travail. And this is also an evil sickness (saith the man of experience) that in all points as he came, 
15  so shall he go, and what profit hath he that he hath travailed for the wind? 
Cap. 6. 1.  I have also seen a man (saith he) to whom God hath given riches, and treasures, and honour, and he wanteth nothing for his soul of all that he desireth, but God giveth not power to eat thereof, this is vanity and vexation of spirit.  
As this vanity is a vexation to the spirit of man, so is it no less grievous to the spirit of God, for that contrary to the mind of our heavenly father, we bestow our love so fond, 
A dishonour to God.  upon that which cannot help us. The commandment saith, we must honour our parents; now amongst other things tending to the honour of our earthly parents, this is not the least, for a child to require the consent of his parents in bestowing of himself in marriage; and to marry against their minds, especially when there is reason to the contrary, cannot be but a great dishonour offered to our parents. But what earthly parents have so great interest in their children, as God hath in us? what child oweth such duty to his earthly parents, as we owe to God? If I be your father (saith the Lord) where is my honour? 
●al▪ 1. 6.  as if he had said, if you depend upon me for your provision, and look for my blessing, how is it that you set your hearts upon my creatures, & not upon me, knowing that my mind is so much against such foolish bestowing of yourselves? as though I could not or would not fill your hearts with as much joy and gladness, as my creatures can do, and more too. Therefore saith Paul to Timothy, Charge them that are rich in this world, 
●. Tim. 6.  that they be not high minded, 
17  and that they trust not in uncertain riches, but in the living God.   

How dangerous worldliness is to the Soul.  
THere is no truer Nobility, then to be a citizen of the heavenly jerusalem, son and heir to the most high, all which is defaced and abolished, if the heart lie buried in earthly things. There is no sounder joy, than the joy of the holy ghost, which is a fruit of Faith, & is grounded on the love of God, but this cannot be relished or tasted by him, whose heart doth cleave to this miserable bondage of worldly cares. There are no such goods as the sanctifying graces of the holy ghost, which only make a man truly happy, as to cleave unto God by faith, to love the Lord from the heart, to worship him in spirit and truth, and to be wholly united unto him. But far is he from these things, whose heart is set upon earthly goods: 
Eze. 33. 31  At the Sermon, his mind runneth after his covetousness, and with his mouth he maketh jests, both of the doctrine and Doctor, because he liketh neither the one nor the other; like the pharisees which mocked Christ when he spoke against covetousness, 
Luk. 16. 14  because themselves were covetous. When the Sermon is done, they forget all, because their hearts were choked with the thorny cares of the world: if they fall to reporting of the Sermon, it is with additions and detractions, mistake and falsifications, most strange to hear, as if the Preacher had been mad, or drunk, or in some dream, when he spoke. Thus the word of life and grace, which is a sweet savour of life, unto life eternal, to the regenerate and spiritual mind, yieldeth a most fearful savour of death, unto death everlasting, to the carnal & worldly minded man. Seeing therefore to bestow the heart & affection upon earthly things, is proved to be a match so base, and unbeseeming the dignity of a Christian, so wretched and miserable, so vain and deceitful, so dishonourable to God, and prejudicial to our own salvation, let us labour by earnest prayer and holy meditation, to have our minds purged from this evil sickness of worldly love, and never give the Lord any rest, until by zealous prayer we have obtained of his divine Majesty the wings of a lively Faith, whereby our heavy hearts, and dull spirits may be mounted up aloft, to seek for our Treasure in heaven, and then indeed shall we be heavenly minded, for where the Treasure is, there will the heart be also▪   

How to judge by the heart whether ● man's Treasure be in heaven or no.  
THere be certain signs in the heart, whereby a man may judge of his estate to come, as there be in the sky, to know what weather shall happen: 
Mat. 16. 3  when the sky is red in the Evening, men say, fair weather: when it is red & lowering in the morning, it is a sign of foul weather: 
Luk 12. 5●  when a cloud riseth out of the West, they say, a shower is coming: when the south-wind bloweth, a sign of heat. By observing how jonathan shot his arrows, David knew how Saul stood affected towards him: by the holding out of the golden Sceptre, Hester knew she was in the King's favour: by the budding of the Trees we know that Summer is come: by the sound of the Vessel the emptiness or fullness thereof is perceived: by the beating of the pulses, the distemperature of the body is discerned. And by the affections of the heart, which are the pulses of the soul, the heart's Treasure is discovered, and where it lieth, for God that hath given men signs to know the state of the body, the alteration of weather, and the minds of other men, hath also given certain notes and signs to discern the state of the Soul by. Yea, Christ doth condemn them for Hypocrites, which will not judge of themselves, as well as of other things. Hypocrites (saith he) Ye can discern the face of the Earth, 
Luke. 12. 56. 57  and of the Sky, but why discern ye not this time? yea, and why judge ye not of yourselves what is right?  
But how may that be (will some say) or how may a man know by the affections of the heart, where the hearts treasure is? Then mark the way of wisdom, and learn to be wise, when the Lord jesus heard one answer discreetly, he said unto him, 
Mar 12. 34  Thou art not far from the kingdom of God, to show that discreet answers in matters of religion are signs of grace. When Zacheus did with heart obey Christ, and with reverence receive Christ, and in charity relieve Christ, & in conscience of his wrongs done, was ready to restore where he had wrongfully received, the Lord jesus said unto him, 
Luk. 19  This day Salvation is come into thy house: to show that true conversion is a certain sign of Life and Salvation. 
Psa. 41. 11  By this I know (saith David) that thou lovest me O Lord, because my enemies do not triumph over me: to show that even enemies are for signs & tokens of gods favour. 
joh. 13. 34  By this shall all men know that ye are my Disciples (saith our saviour Christ) ●f ye love one another: to show that christian love is for a sign of gods love, but not a cause thereof as Papists teach. And by the heart a man may know whether his part be in the book of life, and whether his soul shall be bound up in the bundle of the righteous or no: For where the treasure is, there will th● heart be also: that is, there will be the joy and delight of the heart, the love and de●ire of the heart, the care and longing of the heart, for the heart in this place is put for the affections of the heart or soul.  
If then thou wouldst know whether thy Treasure be in heaven or hell: see where thy heart doth most ●aunt, and whereabout it is most employed. If Christ be the man & the matter whom thy soul loveth, 
comfortable 〈◊〉.  if his Gospel be the joy of thy soul, & his commandments thy heart's delight; if for love of his name, and zeal to his glory, thou fearest more to offend him then all the world beside, and art for his sake, content to endure with patience all the Tribulations & crosses that the hands of wicked men can load upon thy back; if thou canst find thy heart resolved to drink of his cup, and to be baptized with his Baptism; & if thou be bend to stand more zealously for his glory, then for thy own life; and if thy heart be refreshed, when thou thinkest on his death, and art heartily desirous of his coming to judgement: then happy and blessed art thou, the king of kings hath put forth his golden Sceptre unto thee, thou art in his favour, the fruitful Tree of Grace hath budded in thy heart, the Summer time of thy refreshing is approaching, and the Lord delighteth in the fruit of thy faith: thy treasure is in heaven, thy provision is gone before, & thou shalt follow after, yea more, if thy heart doth mourn and grieve for thy own untowardness, and the sins of other men, thou art marked by Gods own Secretary, his saving Angel hath set thee apart, 
Ez●ch. 9▪ 4  that the destoyers ● may not meddle with thee, if they meet thee in their way. And as Christ said to Nathaniel: 
joh. 1. 50.  Dost thou believe because I said I saw thee under the fig Tree? thou shalt see greater things than these: So do you believe because I say, by the heart you shall know whether your treasure be in heaven? you shall see greater things than yet you do, for now we see but in part, and we know but in part; but hereafter we shall know as we are known: in the mean time take these things as the first fruits of the spirit, which are but th● lest part of the harvest, or as an earnest penny in assurance of millions not to be numbered, for certainly, where the heart is, there is the treasure, but how great a treasure, 
1. Cor. 2. 9  no eye hath seen, nor ear hath heard, nor tongue can express, nor heart can conceiu●.  
On the other side, if thy heart hath no joy in the gospel of Christ, nor delight in the commandments of God, if thou have no zeal for the glory of God, no desire to pray, nor longing for the coming of Christ, then fear, for where thy treasure is, there will thy heart be also. If thou hast more felicity in worldly vanities, then in heavenly virtues, if vain company be more welcome unto thee, than such as fear the Lord, if thy study be only how to live here, & thy cares and communications be altogether earthly and profane, then suspect thy estate not to be good, and know that thy hollow sound bewrayeth an empty vessel, thy fig tree hath nothing but leaves, all thy Terms are but vacations, and as for treasure in heaven thou hast none, for they that are occupiers there, have their hearts wholly employed there, and as they look for great abundance when they come thither, so they find an earnest thereof in their hearts here, al● is holy, and heavenly, comfortable and happy, for righteousness and truth hath looked down from heaven upon them, and mercy and peace have embraced each other in their souls, and heaven holding their treasure doth also hale and draw their hearts thither likewise.  
Now then let us see how our hearts stand affected, for there is a sure witness and pledge either of Hell or of Heaven.  
But how shall we know whether our hearts be in heaven, and Gods holy spirit be in our hearts? Surely a needful question; for every one will say as the young man in the Gospel, 
Mat 1●  all these things I have observed from my youth, and that he loveth God above all, yea he would be sorry else, but the Prophet jeremy saith, 
jer. 17. 9  that the heart is deceitful & wicked above all things, who can know it? and therefore to be suspected & examined as David advised: 
Psal. 4.  Examine your hearts upon your beds, even secretly before God, and free from all lets and encumbrances: Wouldest thou then know thy heart, examine all her attendants, and under officers whereabout they are chiefly employed, as thy Tongue, thy Ears, thy Eyes, thy hands and feet; 
Mat. 12. 35  for out of the abundance of the heart the mouth speaketh, that is, the tongue will show how the heart is affected, 
Psal. 45. 1  my heart is inditing of a good matter (saith the Psalmist) and presently followeth, my tongue is the pen of a ready writer. Again in another place, 
●sal. 39 2.  My heart was hot within me and I spoke with my tongue. A good man (saith our Saviour Christ) out of the good treasure of his heart bringeth forth good things. 
lat▪ 12. 35  If there be abundance of love to God, the tongue will still be speaking in commendation of his praises, and setting forth his greatness, his goodness, his justice, his holiness, his wisdom and mercy, etc. 
Can. 1. 1.  as the Church in the Canticles, Oh let him kiss me with the kisses of his mouth, for thy love is better than wine, that is, better than all pleasant and profitable things. If there be abundance of joy and delight in the commandments of God, 
Ps. 119. 13  thy lips will declare the judgements of his mouth; If there be abundance of fear to offend against God, or the Godly, thou wilt set a watch before thy mouth, and thy feet shall carry thee speedily from evil company; If there be abundance of zeal in thy heart; then will thy tongue be inflamed with a holy fire for the truth; If thy heart doth abound with desire and longing for the presence of the Lord, than thou wilt still be wishing, 
Psal. 42. 1.  and striving to visit his house here, and to meet him in the clouds. In a word, the whole course of a man's life, his speech, his countenance, his company, his exercises, his watchfulness, his habit, his diet, his building, his purchasing, his children, his servants, his buying & ●elling, his trading & sporting all will bewray of what country he is, and whither his heart is travailing, as jehu was known by his marching. Well may he use the world for necessities sake, but it shall be as though he used it not, like an In to bait in▪ but not to abide in: he may see therein, and salute those that pass by, but the heart still holdeth on his course to his heavenly country, and saith as Christ said in the gospel, when he knew that his enemies were not far off, Arise, let us go hence, here is no abiding for us, On the contrary, if covetousness; ambition, unclean lusts, pride, en●ie, malice, profaneness, or the like, do abound in thy heart, thy tongue, thy countenance, thy company, & all will bewray it. Out of the mouth will fly unsavoury jests, thy mind will run like a wild horse up and down in the world. When Christ is dividing of heavenly doctrine, then cometh the worldling and interrupteth him, 
Luk. 12. 13  with Master divide the inheritance between me & my brother. And as Christ himself by scribbling on the ground, 
oh. 8. 6.  showed that he did not regard what the malicious jews said, when they came to accuse the adulteress woman: so at the table, when grace is in saying, or at the temple in the holy exercises of religion; the worldlings mind being not on those things, will bewray the same even by the very motions of their fingers, or by their looking about upon some other thing  
But hypocrites will make as great a show as any, 
Object.  and spin a very fine thread, saying also as that young bragger in the Gospel, willing to justify himself, all this have we done. 
Answer.  And so they will, and may in policy, but not in true piety; from the brain perhaps, but not from the heart; of the abundance of brain, that is, witty and cunning invention: the tongue of the hypocrite speaketh good things, and keepeth good company, and frequenteth the word & Sacraments, not of love, nor zeal, nor desire to glorify God, for that is the store of a good heart, which he wanteth, but only like a crafty Fox, and cunning politician, pasteth in his brain which way to bring his purpose to pass, & so serveth the time that the time may serve his turn. And therefore as occasion serveth, he is a right temporizer, commending with his tongue that which he condemneth in his heart, like the devil who confessed jesus Christ to be the son of God, whom he loved not: but his heart in the mean time frameth mischief and deceit, a de●● it is for infernal furies, and a cage of unclean birds; it delighteth in vain exercises, & vain company, and is fraught like a ship with vile thoughts, he is a man of belial that hath lewd things in his heart, and when time, company, and occasion serve, will of this abundance, both speak & do lewdly. Two notable examples of such ware, doth the scripture afford us, the one is in the harlo● pleading before king Solomon: the other is in Herod. 
1. King. 3.  The holy story saith, two harlot's pleaded hard, aswell to clear themselves of the death of that child, that was overlaid, as to justify the claim that was made by each of them to the surviving child: well to decide the controversy about the living child, the king calleth for a sword, & commandeth it to be cut in pieces, & divided between them, knowing right well by the wisdom which God had given him, how nature would work in the true mother. The dissembling monster thinking that the King had meant as he said, said as he said, & yet no otherwise then as she would have had it: the other from the abundance of natural affection was content ra●her to lose her interest in her own child, then that the poor infant should innocently be deprived of his life: So hypocrites, and true professors make both one show and plead both for the truth, as they would make the world believe, but upon occasions offered in time and place, the difference will easily appear.  
The other example is of Herod's dealing towards the Wise men▪ which came from the East they came in simplicity of heart, showing plainly the end of their coming and confessing boldly that they had seen Christ's star in the East▪ but Herod like a Fox very politicly beareth a part in their song, but harbouring at the same instant a bloody Tragedy in his heart, which he meant to have acted so soon as he should learn where Christ was borne. The like dissembling is to be found in another Herod, & Herodias, in Mat. 14. 2. 
Mat. 14  john the Baptist was great with the multitude, therefore Herod will seem to hear him gladly, yea to reu●rence & commend his doctrine, this was in Herod's head, but let john tell him of his particular sin, (as he did) and then it will appear what is in his heart, not john but Herodias, not holiness but whoredom, & that shall this busy controller (as the world speaks of Preachers) well know to, for to prison he must go, & were it not for fear of the multitude he should die too. Herodias is as cunning as Herod, for so long as the King doth reverence john Baptist, she will not seem to mislike him greatly, especially before the King, yet she hath a quarrel against him, & in her heart she wisheth his head off, only she watcheth a fit time, which fell out just upon his birthday, solemnized with all riot and excess, she sends in a wanton damosel, instructed & prepared before with a harlots impudent face, to dance before the King and his company; the profane hypocrite is so far pleased with her sport, that he (forgetting himself, his honour, & the unstinted appetite of a shameless woman (whose heart is subtle, & her ways so movable and intricate that they cannot be known) bids her ask but what she will, & it shallbe given her, as the manner of all hypocrites is, for though Herod heard john gladly, & showed some kind countenance to him for the time, yet the wicked & lascivious works of the flesh, do please him better than all the holy doctrines and Se●mons that john taught, as appeareth by his large offer. For though he heard john baptist, yet was he never ●o f●ee ha●ted towards him, as he was now to a tripping Minion, but after the manner of courting gallants, and Protestants at large, who will perhaps sometime invite the Preacher to a dinner, and tell him that he is a good man, & doth well to tell men of their faults, and if we do not follow your sayings, and the good counsel's (say they) it is worse for us▪ & so with a cap and a gentle congee they bid him farewell. But Herodias his sweet heart, shall have his heart▪ and the golden Misers, and pleasant companions shall please them so, that nothing shall be thought too dear for them. Well now is the time, to know both their hearts, for these pleasing placeboes, with their tripping trulls, care not a straw for any preaching, but in their hearts wish all (except their mealy mouthed Prophets which never go without a slickstone in their pocket) hanged out of the way. And till sit time serveth, they can dance after times pipe, but if time change his note, they will also change their copy, and will make better Christians then ever. Herod was to dance after their pipe (if God's grace be not the more abounding) even to the bitter persecuting and disgracing of God's poor Ministers and servants, yea they have the skill to watch the time at a feast, at a dancing revel, or a gossip's meeting, to win their heart's de●ire, and make better than Herod, to do that they will be sorry for afterward. Therefore let men take heed, that they be not deceived by such hypocrites, and that they deceive not themselves, whiles they profess religion from the head, and not from the heart.  
But some will say, 
Object.  a man may be religious in heart, and yet fall away from grace, and so come to no assurance of treasure in heaven, because it is said in the Gospel, that some received the word with joy, 
Mat. 13. 20  and yet fell away: now joy is an affection of the heart; and joy in the word is a fruit of the spirit. 
Gal. 5. 22.  Gal. 5. therefore it seemeth y ● though a man hath a religious heart, yet he may fall away, & consequently one cannot tell by his heart whether he hath any treasure in heaven or no.  
But that joy that S. Matthew speaks of, 
Answer.  is rather a liking or wondering at the heavenly doctrine, as at some strange and excellent thing, than any sound or settled rejoicing in God who speaketh in his word And joy is to be distinguished, for it is either carnal and temporary, or spiritual and permanent. A carnal man rejoiceth many times at a Sermon, for the preachers rare invention, or his variety of phrases, or the sharpness of his wit, or the artificial conveyance of the matter, or his excellent gift of utterance and boldness, or because he heard some touched that he was not friends withal, but not for the simplicity and evidence of the truth; nor for any reformation that he felt wrought in himself; nor for any hatred of sin; or love of righteusnes, that the word wrought in him; for commonly such kind of rejoices or admirers of men, go presently from the Sermon with the dog to eat up their vomit, and Swinelike to tumble in their mire again. Such were many of john's auditors, such were many of Christ's auditors, such were most of ezechiel's auditors: and such are too many of our auditors, which flock at the first to a man for novelties sake, to see whether they shall be clawed with a currycomb▪ or smoothed with a slik-stone. Such are they that have the word of God in respect of persons: and such are those fantastics, that will buy a book only for the merry conceits, that are in it, and not for the matter▪ like children which joy in a book with a fair cover, and rejoice more at the gays or gaudy letters, than any thing else in the book▪ be it never so good. The spiritual man rejoiceth, for that God hath found out his sin, and feeleth the hand of God reforming his heart; he rejoiceth for that he perceiveth Satan dispossessed and his life amended, his soul he findeth humbled, and his affections bridled, himself won to God and his family with him, and for this he rejoiceth like the converted jailor, 
Act. 16. 34  who rejoiced for that he and all his household believed in God.  
But now the afflicted soul is to be satisfied who complaineth with the Spouse of Christ in the Canticles, 
Object. Conscience afflicted.  that she hath sought him whom her soul loveth, 
Cant. 5. 1.  even by night in her bed she hath sought him, but she cannot find him, that is, the conscience afflicted with the wounds of sin, cannot find in her heart any assurance of God's favour, in the remission of her sins.  
But for answer we say, 
Answer.  that there is an earnest penny & pawn of God's love in that heart, though as it were, sealed up in a bag, and in time it shall be opened, and perceived: for first, the very seeking after the love of God is a special favour of God, and an evident token that the spirit of God is there, for that proceedeth not of flesh and blood, 
Psal. 27. 8.  Seek ye my face (saith the Lord) my heart answered (saith David) thy fa●e will I seek, he doth not say, thy face will I find, but seek, to show that seeking of gods favour is a grace of God, as well as finding of God● favour, Seek and ye shall find (saith Christ) to show that 
Matth. 5.  finding comes after seeking. Seek the Lord (saith Esay) while he may be fowd, 
Esa. 55.  and call upon him while he is nigh at hand: to show that God is sought for by invocation or calling upon his name, long before he is found, or felt gracious unto us, but even then he is nigh at hand, or else we could not call upon him: for it is even his spirit that sends forth our prayers, and helps them with sighs and groans, and if he did not help and heave up our dull and drowsy spirits, we should never once flutter towards heaven, but even lie like dead blocks, sencelessely groveling upon the ground. Again, 
2  Christ is in the heart of the troubled spirit, for as much as the love of Christ is there, for the saith, whom my soul loveth, which very love that thou bearest to Christ, is a note of the sanctifying spirit of God. 
3  Again, thou desirest to feel the assurance of God's love, which desire is also a pledge of the spirit of grace. A man may fear God in some sort, and joy in the things of God for a time, in some carnal respect, & desire with the sluggard, Balam● like to die the death of the righteous, and yet not love the Lord, but the love of God, & desire of his favour makes all sure. Fourthly, 
4  if thou feel it not yet as thou wouldst, then use the means of Preaching, Reading, Prayer, Conference, Meditation, and patiently wait the Lord's leisure, 
Psal. 43.  as David saith to his Soul, Wait on God and be not so cast down, for he is thy present help, 
simile.  and thy God. As a sick man taketh meat & drink, and physic, though it goeth against the stomach, and his stomach so weak that it casteth up all again, yet he hath a desire to brook it, and doth strive to keep it, and at last it worketh strength: so is it with the sick & distempered Soul. There is a defect in the stomach, or in the palate, or in some other part of the body, which hindereth the working of corporal physic; so in the inward man, there may be a defect in the understanding which may be darkish & cloudy, or in the utterance which may be slow, or in the memory which may be oblivious, or in the Faith which may be weak, or in the repentance which may be dull, or in the will which may be wayward, or in the Love which may be cold, yet in all these remain a double com●ort: first, these graces are in truth in thee, for thou understandest aright, and remember'st the best things, and believest the word, and repentest in truth, with hatred of sin, and lovest God and his word even for themselves: and secondly, so much as thou understandest, knowest, remember'st, believest & lovest, thou affectest & embracest in heart unfeignedly, and desirest to grow in them, and to practise them, all which are blessed signs of the grace of God.  
And lastly, if thou didst once feel the forgiveness of thy sins, and God favourable unto thee in his son Christ, and now wantest that feeling, know that for some just cause, it is taken from thee, either to humble thee, or to make thee more thankful when thou feelest so great grace bestowed upon thee, or to make it come again unto thee, after thy humiliation, & trial of thy patience, with greater joy & sweetness, for joy restored is sweeter than joy continued. That God that hath vouchsafed of his great goodness to show us in some measure, the difference between the treasures of the earth, and the riches of his kingdom, and by giving us the one doth allure us to love and accept of the other, give us grace so to seek and use the one, that in the end of our race we may obtain the other, and that for his infinite mercy's sake in jesus Christ our Lord and all sufficient Saviour, to whom with the Father and the holy Ghost, be given all honour and glory, with power and dominion, for ever and ever, Amen.  
FINIS.    

Errata.  
Fol. 1. b. line 13. read thorns. fol. 23. b. l. 8. read balist. l. 24. r. Prayer. fol. 25. l. 24. r religions dowry. fol. 32. b. l. 5. r. the almighty. l. 20. r. bellowing. fol▪ 65. b. l. 12. r. such a man.