THE HIDDEN TREASURE: OPENED IN TWO SERMONS Preached by ZACHARY CATLIN Minister of God's word at Thurstone in SUFFOLK: UPON MATTHEW 13.44. These things hast thou HIDDEN from the wise and prudent, and hast REVEALED them unto babes. MATT. 11.25. LONDON, Printed by M. Flesher for ROBERT DAWLMAN at the sign of the Brazen-Serpent in Paul's Churchyard. 1633. THE HIDDEN TREASURE. The first SERMON. MATTH. 13.44. Again, the Kingdom of heaven is like unto a Treasure hid in a field, which when a man hath found, he hideth it, and for joy thereof goeth and selleth all that he hath, and buyeth that field. THis Parable (well-beloved in the Lord) is entire within itself, and hath no dependence on any thing before delivered; only this word [Again] Again] gives us to consider our blessed Saviour's frequent use of Parables, as in other of his Sermons, Cohoerence. so in this very Chapter, which I may call a Nest of seven Parables closely couched together; Without a Parable spoke he not unto them, saith the Text, verse 34. and the reason is given, verse 35. Vers. 34. Vers. 35. That it might be fulfilled which was spoken by the Prophet saying, I will open my mouth in Parables. Hence observe that it was our Saviour's usual custom to preach by Parables, that is, Observe. to borrow similitudes from earthly things in our ordinary callings, Parabola est sermo similitudinarius, qui aliud dicit, aliud significat. Aquin. Reason. Simil. to the end that he might by these things, that are obvious to sense and reason, closely instill and insinuate into the minds of worldly and natural men, things of an heavenly and spiritual nature with the more facility and greater delight; even as skilful Physicians are wont to minister unto their weak patients bitter Pills leapt up in sugar. For this reason our Saviour borrows similitudes from Husbandmen, from Merchantmen from Fishermen, from Leaven, from Mustardseed, from Pearls, and from Treasures, to illustrate unto his hearers matters concerning the Kingdom of God. Use 1 Use 1. By which course of our Saviour the best Preacher that ever was, we his scholars may see what a workman in his trade a Minister of Christ ought to be, what a cunning Fisher for souls, what a wily Proteus to insinuate the meaning of his doctrine into all capacities, and the love of it into all affections, Gen. 27.4. 1 Cor. 9.22. dressing for every Isaac such meat as his soul loveth, and with Paul that Master-builder becoming weak to the weak, and all things to all men, that by all means (through God's blessing) we may win some. Use 2 Secondly, let this practice of our Saviour teach us all to labour for spiritual eyes, and sanctified hearts, that in earthly things we may see things heavenly, and in natural things things spiritual. Carnal Nichodemus hearing the doctrine of the newbirth, Joh. 3. dreams again of entering into his Mother's womb; and the carnal Capernaites hearing of eating the flesh of Christ, John 6. dream of tearing it with their teeth; But our blessed Saviour in every common thing he sees or meets withal, can espy something spiritual and heavenly: Joh. 4. In the water of jacobs' Well he can see the water of life; in the stones of the Temple he can read the destruction of Jerusalem, Luke. 21.6. and the end of the world: and in Seed, Tares, Leaven, Pearls and Treasures he can discern the Kingdom of God, as the Text saith, The Kingdom of God is like a Treasure. In like manner, if we had heavenly hearts, every thing we see, and hear, and meet withal, would be unto us a Zacheus his Sycamore tree, Luke 19.4. Deut. 34.1. from whence we might see our Saviour; & Moses his Mount Nebo, from whence we might behold the Land of Promise. And thus much of our Saviour's use of Parables in general. In the Parable in particular, Text itself. the scope and aim of is our blessed Saviour is, to teach us to prefer grace and glory, Scope. called here [the Kingdom of heaven] before all other things whatsoever, and for the acquiring and enjoying of them, to deny ourselves, and all our carnal lusts, yea, gladly to renounce the whole world, that nothing might entangle us from the fruition of so great a good. To accomplish this his aim, he sets an high price and estimate upon them, and greatly extols and sets forth the excellency of God's Kingdom, by comparing it in the next verse to a precious Pearl, Verse 45. and here in this verse to a Desirable Treasure, for the obtaining where of he would have us to sell and part with all that we have. A needful exhortation, as in those, so in these our days, wherein (alas) carnal men do not duly prise the spiritual blessings and graces of God, being bewitched with the baits of Satan, and enticements of this present world. And thus you have the general scope and drift of this notable parable of the Treasure. In the words themselves we have two things to be considered: The two parts of the Text. First the Thing itself that is to be purchased; and secondly, what is to be done about the obtaining of it. First, the Purchase itself about which we are to be employed is set forth unto us in the Text by four several circumstances. Four circumstances. 1. The Name. 2. The Value. 3. The Place or Situation. 4. The Difficulty of finding and obtaining it. The Name is, The Kingdom of Heaven.] The Value is, It is like a Treasure.] The Place or Situation, It is like a treasure in a Field.] The Difficulty of finding and obtaining it, It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Treasure HIDDEN in a field. [Again, the Kingdom of Heaven is like unto a Treasure hid in a field.] In the second place, for the procuring and obtaining of this Purchase, What to be done. Five things. five things are to be done. First, the Treasure must be Found. Secondly, we must Rejoice in our finding. Thirdly, we must HID our Treasure again. Fourthly, we must Withdraw ourselves for consideration. Fiftly and lastly, we must SEL ALL that we have, and BVY the Field for the Treasures sake, according to the example of this Man propounded by our Saviour in my Text, of whom it is said, When he hath found the Treasure he hideth it, and for joy thereof he goeth and selleth all that he hath, and buyeth the field. Of these in order, The first General part. The Purchase itself. 1. Circumstance The NAME, Kingdom of Heaven. as God shall assist and the time permit, and first of the Purchase itself about which we are to be employed: which (as you have heard) is set forth unto us by four circumstances: and first of all by the NAME, The Kingdom of Heaven] what that is, seeing Interpreters give little satisfaction, under correction of better judgement, I will lay down mine own opinion. Dan 2.32. The Prophet Daniel in his second Chapter tells us of four earthly kingdoms, compared by him to four several metals, Gold, Silver, Brass, and Iron, & in the 44. verse Verse 44. he tells us, that in the days of the fourth Kingdom or Monarchy, the God of Heaven shall set up a Kingdom which shall never be destroyed, but shall break and consume all these kingdoms, and shall stand for ever; and more particularly in the seventh chapter and 13. verse, Dan 7.13. he tells us, that the Ancient of days shall give to the Son of MAN a dominion everlasting, and a kingdom that never shall be destroyed; yea, the Saints of the most High shall take the kingdom and possess it for ever and ever, verse 18. vers. 18. The Kingdom of the Messiah Of this kingdom of the Messiah prophesied of by Daniel, I make no question but john the Baptist the Messiahs' Harbinger & forerunner, is to be understood, when he cried, saying, Repent, repent, for the Kingdom of Heaven is at hand, Mat. 3.2. Matth. 3.2. vide Mat. 26.28 &. 21.9. and of this Kingdom spoke our Saviour in this place, Again, the Kingdom of heaven is like to a Treasure hid in a field, etc. And this kingdom is that gracious and spiritual Regiment by which the Lord Jesus, God and man, What it is. as King of the Church, ruleth in the hearts of true Believers, giving them those three privileges spoken of Rom. 14.17. The Kingdom of God is righteousness, peace and joy in the Holy Ghost. And this Regiment being but one, Two degrees of Christ's Kingdom. 1. Of Grace. yet hath two degrees. The first is called the kingdom of Grace, by which he communicates himself to the souls of the faithful by his Spirit, through the outward Ordinances of the Word and Sacraments in this life present. The second degree is called the Kingdom of Glory, 2. Of Glory. by which he gives them perfection of holiness and happiness by an immediate fellowship with the blessed Trinity for ever in the world to come. This government of Christ consisting in these two degrees, Three reasons of the Name. is called here by the Name and Title of the Kingdom of Heaven, for these three Reasons, as I conceive. Reason 1 First, because the King here is not a mere earthly man, The King came from Heaven. 1 Cor. 15.47. john ●. 13. as other Kings are, but The Lord from Heaven, as Saint Paul saith, Who came from heaven, and is ascended thither again, and sitteth at the right hand of God in glory. Reason 2 Secondly, because the government of this kingdom is exercised not so much over the bodies and goods of men, The government is spiritual tending to heaven. but properly over their souls and consciences, and consists not so much in external things, tending to outward peace and tranquillity, as in inward and spiritual things rending to, and ending in an heavenly life; this our Saviour himself professeth, saying, My Kingdom is not of this world; though it be in this world, john. 18.36. yet it is not of this world, or worldly. Reason 3 Thirdly, it is called an * Hebrai utuntur g●●●●●ve vice Epithe i, regnum caelorum i caeleste. Every subject of Christ is a King. Revel. 1.6. Heavenly Kingdom, by way of excellency, Because it excels all earthly kingdoms. because it excelleth all terrene kingdoms, as fare as heaven excelleth earth, both in holiness, in happiness, in largeness and in continuance: As namely, to instance one particular; All the subjects of this kingdom are Kings to reign here and for ever. In earthly Kingdoms the King indeed is rich, and glorious, and honourable, but the subjects may be mean and poor enough, begging their bread from door to door; but in Christ's Kingdom, every Saint, every believer is a King: Rev. 1.6. He hath made us Kings and Priests unto his Father, saith S. john; Kings to reign over sin, Satan, and the world, and Priests to offer unto God the Father spiritual sacrifices upon the Altar of Christ's merits: And again, verse 9 Vers. 9 I john am your brother and companion in Tribulation, and in the Kingdom and patience of jesus Christ: He is a companion with them, and they with him in the Kingdom of Jesus Christ, though it be a kingdom of tribulation, and therefore of patience; according also to that which Daniel had foretold, The Saints of the most High shall take the kingdom and possess it for ever and ever, Dan. 7.18. Dan. 7.18. And thus, beloved, you see what is meant by the Kingdom of Heaven, as also the reasons of the name. And here I pray you to note with me, Note. Grace and Glory both one Kingdom. that the Kingdom of grace, and the Kingdom of Glory have both one and the same name, are both styled The Kingdom of Heaven, and no marvel, for, Reason 1 First, they have one and the same King, the Lord Jesus. Reason 2 Secondly, all the subjects in them both are Kings. Reason 3 Thirdly, they both have the same government and prerogatives for substance, though the one part be yet militant and warring upon earth, and the other part be triumphant with their King in the Court of Heaven; for, Quid est gratia, nisi gloria inchoata? & quid est glora nisi gratia consummata? Lyra. What is grace but glory begun? and what is glory but grace consummate and made perfect? Hence we gather this instruction, Doct. Heaven must here be purchased or never. that whosoeeur will enter into the kingdom of heaven; he must do it in this present life: The Kingdom is here to be purchased, and heaven is on earth to be obtained, or else it is lost for ever; he that will reign in that of glory, must first be a subject in this of grace: Rich men are charged in this life to lay a good foundation of eternal life. 1. Tim. 1.19. Here is laid the foundation of that building, whose top reacheth up to heaven: Except ye be regenerate and borne again ye cannot enter into the Kingdom of God, saith our Saviour; joh. 3.5. implying that regeneration and the newbirth give us entrance and admission thereunto; and most plainly, Matth. 18.3, 4. He that is converted, and humbleth himself as a little child, Mat. 18.3.4. the same is the greatest in the Kingdom of heaven: he that would be perfectly holy there, Heb. 12.14. must be initially holy here, he that would be perfectly happy there, must begin to be blessed and happy here. Rev. 20.6. In a word, we must in our life time enter into the Suburbs of the New jerusalem, the City of the great King, and that by the low and narrow gate of repentance and conversion, if ever we look at our death, to be admitted into the City itself through the beautiful gate of glory. Use 1 If this be so, beloved in the Lord, be exhorted who ever thou art that desirest to enter into the Kingdom of Heaven, Get grace if thou wilt have glory. now to become the Subject of Jesus Christ: submit to the gracious regiment and sceptre of his Word and Spirit: Rom. 14.8. live to God, not to thyself: by faith and not by sense: rule over thy lusts that would rule over thee: 2. Cor 5 7. be a little King in thine own bosom. If thou art risen with Christ, and ascended with Christ, Phil. 3.20. thy heart and conversation is in Heaven: and no question but thou shalt at the day of thy Death enter into the Kingdom of Heaven. Nay happy soul, take this for thy comfort, thou hast an Heaven upon earth, The faithful have eternal life already. thou hast taken possession of it already. Believe not me, believe the holy Scriptures. This is life eternal to know (aright) thee, and him whom thou hast sent jesus Christ. joh. 17.2. joh 3.36. He that believeth in the Son, hath everlasting life. He hath that life begun in his soul that never shall be put out again: and by the lively fruits of faith this life may be known: as Saint john saith, By this we know that we are translated from death to life, 1 joh. 3.14. because we love the brethren: a point of unspeakable comfort to the child of God, if it be well weighed. Use 2 But as for those that are slaves to sin and Satan, drudges to the world, Enemies of Christ hope for heaven in vain. rebels against Christ, enemies of his gracious government, that say with those in the 19 of Luke, ver. 14, Noturnus hunc regnare, We will not have this man to reign over us, that will have their wills, and fight for their lusts, alas, they have no grace in them, have neither ability to do good duties, nor make conscience of doing them: Let all such know, in vain they expect at their Death to enter into Heaven. Indeed they bow their knee to Christ, and call him King, but in the mean season they put into his hand a Sceptre of Reed, and so mock him, and yet they look when they die to be caught up into Heaven in a whirlwind with Elias. 2. Kin. 2.11. 1. Cor. 4.20. But be not deceived, God is not mocked, The Kingdom of God is not in word, but in power, saith the Apostle, 1 Cor. 4.20. And again, 1. Cor. 6 9 Simile. The unclean and unrighteous shall not inherit the Kingdom of God: For as the Heathens so placed the two Temples of Virtue and Honour, that no man could enter into that of Honour, but first he must pass through the other of Virtue; In like manner the Lord hath so placed these two parts and degrees of the Kingdom of Heaven, that no man can possibly enter into that of glory: but first he must pass through this of grace. And this shall suffice for the first circumstance, by which this Purchase is set forth unto us, and that is the NAME or title, The Kingdom of Heaven. The second follows, and that is the value. The Kingdom of Heaven is like unto a TREASURE. The second circumstance. But what is a Treasure? Thesaurus (saith Musculus) est copia facultatum & bonorum ad omnem eventum jam parata, The value. It is like a Treasure.] What a Treasure is. A Treasure is the abundance of riches laid up in store for all assays. Thesaurus constat de Raris, pretiosis, durabilibus, saith Hugo, It consists of things rare not common, precious not vile, durable not of small continuance. In a word, it is a great mass of silver, gold, jewels, precious stones, great for quantity, rich and excellent for quality, containing much in a little, ready for all occasions, laid up as we say for a rainy day, and therefore is peculiar to Kings and Princes. Now Grace is a Treasure saith our Saviour: Doct. yea, saith Solomon, The merchandise of wisdom (that is, of Grace) is better than of Silver, and the Gain thereof then of fine Gold: Grace is a Treasure. Pro. 3.14, 15. She is more precious than Rubies, and all things are not to be compared to her. Take trial in one or two graces. A meek and a quiet Spirit in the Hidden man of the heart, is a better ornament to a woman, saith Saint Peter, than all outward adorning, plaiting of hair, wearing of gold, or putting on of apparel: for it is in the sight of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of great price and value. 1. Pet. 3.4. 1. Pet. 3.4. when a woman meekly submits herself unto her Husband as her head for the ordinance of God's sake, this one grace is worth all the outward ornaments and abiliments in the world. See it in another grace: The Trial of your Faith (that is, Bifeild. your Faith which is tried and approved) is much more precious than gold that perisheth, 1. Pet. 1.7. saith S. Pet. Lo, Faith is precious as gold, as tried gold, yea more, yea much more precious than tried gold for gold perisheth, V 8. but faith saveth. Faith unites the soul to Christ, Col. 2.3. Deus est summum bonum, & fons omnis boni. in whom are hid the Treasures of divine wisdom and knowledge. Col. 2.3. and by Christ it unites us to the Father & the holy Ghost, it makes God the chief good, and fountain of all good, to be our God and portion. As for Glory, that is a Treasure indeed, a Treasure laid up in Heaven: Glory is a Treasure also. there is perfect Holiness, perfect Happiness. Aderit omne bonum, aberit omne malum, There is the presence of all good, and the absence of all evil. Augustin. There is no sin, no sorrow, no want, no annoyance, no fear of change, there is more than eye hath seen, 1. Cor. 2.9. ear hath heard of, or man's narrow heart can comprehend. In a word, it is a Treasure that cannot be valued, that cannot be wasted. Use 1 Is it thus (Beloved) that the Kingdom of Heaven is a Treasure, let this set an edge upon that Exhortation of our Saviour, Seek God's Kingdom first Mat. 6.33. Mat. 6.33. Seek ye first the Kingdom of God and his righteousness. Let it move us to set our first and best affections and endeavours on grace and glory. We covet riches, we covet Treasures, Lo the only true riches, Quis nisi mentis inop●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 16.11. Mat. 6.19. Pro. 10.2.11.4. and heavenly Treasure. Treasure on earth cannot be secured from the Canker, from the Thief, saith our Saviour: but these are durable. The Treasures of wicked men profit nothing, neither do Riches avail in the day of wrath, but Righteousness delivereth from Death. Once cre ye die one grain of Faith, though as small as a grain of mustardseed, will be worth all the perishing gold of India. For the end of your Faith is the salvation of your souls, saith Saint Peter, 1. Pet. 1.8. Take therefore to heart the Exhortation of our Saviour, Lay not up for yourselves Treasures upon Earth, etc. but lay up for yourselves Treasures in Heaven, etc. that is, make sure in this life of grace for glory. Use 2 Secondly, this lets us see the rich estate of a true believer, a sound Christian, a faithful subject of Christ's Kingdom: he hath a rich Treasure. See the rich estate of Christ's Subject. He hath faith more precious than gold; he hath Christ the perfect Gain: he hath God the fountain of all good to be his God; bound to him by fatherly love, by promise, by covenant, by oath, never to fail him nor forsake him, Heb. 3.5. but to provide for him in all his wants, to protect him in all dangers; and finally to possess him of a Crown and Kingdom incorruptible. Poor Christians why envy ye the outward prosperity of carnal worldlings, who have their portion in this Life, Psa. 17.14. whose belly God hath filled with his hidden Treasures, saith the Psalmist? meaning the hidden treasures of the earth, which they are stripped of at death like that rich fool, Luke 12. Why droop your spirits under outward want and pressures? David could say, The Lord is my portion I have goodly heritage, Psal. 16.5, 6. Ps. 23.1. Ps. 16.5, 6. And again, The Lord is my shepherd, I shall want nothing. And Paul could say of himself and Timothy, We are as poor, yet making many rich; 2. Cor. 6.10. as having nothing, yet possessing all things. How can he want any thing which tends to true happiness, that is at the Well head? All things are possible to him that believeth, Mar. 9.23. saith our Saviour: Et habet omnia, qui habet habentem omnia, saith a Father, he hath all things at least in some sort, that hath him that hath all things. Saint Paul sweetly, All things are yours, 1 Cor. 3.22, 23. and you Christ's, and Christ Gods. God and Christ are yours, and so all things are yours, things present, and things to come. O beloved, comfort yourselves and one another with these words, Know your happiness, you are Lord Treasurers, you have the Kingdom of heaven the true Treasure. The third circumstance. The Place. But to come to the third circumstance of the place or situation, Quae regio in terris? In what place is this Treasure to be found? our Saviour tells us, In a Field. In a Field.] ] And that Field is no other but the Word of God, which is compared to a green pasture, Psal. 23.2. but in this place to a Field, and that for three Reasons. Ager est Euangelium, saith Calvia, Praedicatio verb●, saith Musc: Scriptura. jerom. Hugo. Reason 1 First, Propter laborem, for the labour. In gardens and orchards is pleasure and recreation, in houses and chambers is eating and drinking, and amorous delights, but Ager ab agendo, in the field is labour and toil, Ibi foditur, ibi aratur, ibi sudatur, there men dig and blow, and harrow, and sweat, and toil. Ager est Scriptura, saith Hugo, quia agendo & laborando acquiritur scientia, For the labour. the word is compared to a field, because by labour and industry we attain to heavenly knowledge. Reason 2 Secondly, Propter sterilitatem, for the barrenness of it in the conceit of carnal men. For as Treasures (saith junius) are not found in rich pastures and From the barrenness and plainness. fruitful meadows, but in sterile and barren grounds, so heavenly wisdom is not found in the witty devices of Poets, or subtle and profound Speculations of Philosophers, but in the plain and simple word of God. Reason 3 Thirdly, Propter amplitudinem, for the largeness. I have seen an end of all perfection, saith David, For the largeness. Ps. 119.96. but thy Law is exceeding broad. I have seen the bounds of Towns, of Kingdoms, and of Countries, yea the Sea and Land hath bounds and borders, but thy Word is exceeding broad. For it teacheth the whole Will of God, and the whole duty of Man: the beginning of All things in the Creation, and the end of All in the dissolution of the world, the right knowledge both of God and of ourselves; of the mercy of God reaching as high as the highest heavens, of his justice reaching down to the nethermost Hell. In a word, 2 Tim. 3. 17.1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it is able to make the man of God perfect and absolute, and to make us all wise unto salvation, A●oro plenitudinem Scripturae, saith Tertullian, I admire the largeness and fullness of the Scripture. Let twenty able Divines preach on this one verse, yet twenty more may come after them, and twenty more after them, and still find a living vein of exquisite matter. A large field indeed, wherein long-lived Methuselah may walk all his life, and yet not find out the dimensions of this field. O the depth of the wisdom and knowledge of God Rom. 11.33. how unsearchable are his judgements and his ways past finding out! Doctr. Note we then, that in the Field of the Word, the Treasure of God's Kingdom is to be found. By his Word the Lord is wont to work Grace in us, and so to prepare us unto Glory. For this cause is the Word in Scriptures called, The Word of Grace, Act. 20.32. The Word of eternal Life. joh. 6.68. Act. 20.32. Jo. 60.68. and (that we may see the correspondency of Scripture with Scripture) The word of the Kingdom, Mat. 13.19. in 19 verse of this chapter, because in it the Kingdom is to be found. Is. 53.1. 1. Cor. 1.18. In a word, It is the Arm of God, Is. 53.1. and the power of God to salvation, 1. Cor, 1, 18. Use. O then Beloved, that all we that desire to find this Treasure, would delight to walk in this Field. Other books and other words have their use, but as David said of Goliath sword, so say I of the Word of God; 1. Sam. 21.9. There is none to that: for it hath pleased God by the foolishness of preaching to save them that believe. 1. Cor. 1.21. As for them that despise the Word of God read and preached, and delight to walk elsewhere, as in wanton playbooks, poetical fables, philosophical discourses, well compiled Histories, politic Laws or Statutes, either they seek not grace and glory, or at least, they seek them where they are not like to find them, and like the Sadducees, They err not knowing the Scriptures. Mat. 22.29. But beloved, remember ye that saying of David, that the man is blessed that hath not walked in the way of sinners, Ps. 1.1, 2. but his delight is in the Law of the Lord, and therein doth he meditate day and night. I say to you as Booz to Ruth, Ruth. 2.8. Go not to glean in an other field, neither go from hence, but abide ye here. Walk in this field more or less every day: especially on the Sabbath day, and meditate herein day and night. When many revolted and went back from Christ, he turning to his Disciples, said unto them, Will you also go away? So say I to you, Joh. 6.67. some run to Brownism, some to Familisme, some to Anabaptism, some to Papism, some to flat Atheism: will you also go away? Let each of you answer in the secret of his heart, with Simon Peter, verse 68 68 Master, whither, or to whom shall we go? Thou hast the Words of eternal life. And this of the third circumstance, The place or situation of the Treasure. I come unto the fourth and last, and that is, The fourth Circumstance. The Difficulty. The difficulty of finding and obtaining it. It is Thesaurus absconditus, a Treasure HIDDEN in the Field, The Kingdom of Heaven is like, etc. Our Saviour doth not liken it to an open Treasure in the King's Court or Exchequer, It is an hidden Treasure. Non apertus in aul●, sed absconditus in agro. but to a Treasure hid in a field. Nature herself hath hidden gold and silver in the inward mines and bowels of the earth, fare remote from the eyes of men, as foreknowing that they would prove occasions and incentives of pride, ambition, and covetousness, contention, war and bloodshed. And as Nature, so experience teacheth men to hide their Treasures. Depraedari desiderat (saith Gregory) qui Thesaurum in viâ publicâ portat. Gregory. He desires to be lightened of his Treasure, that carries it in open view. Isa. 39.1.6. Hezekiah shows his Treasure to the Ambassadors of Babel, and shortly after they were fetched away to Babel. Is. 39.4.6. Treasures you see are to be Hidden. In like manner, Grace and Glory are hid Treasures, Doctr. Grace and Glory are hidden. hidden in the Word, and hidden in themselves, and in the world. First, Grace and heavenly wisdom lies not fleet in the letter, in the upper Rind and bark of Scripture, In the Word. but deep and low in the marrow and bowels of it. Latet Christus (saith Hugo Hugo. ) in cortice literae, ut Moses in fiscella scirpeâ, Christ lies hid in the ryne of the letter, as Moses in the Ark of Bulrushes, Exod. 2.3. Exod. 2.3. and Great is the mystery of godliness, saith Saint Paul. 1. Tim. 3.16. 1. Tim. 3.16. As for Glory, it is indeed described in the Word, yet alas very darkly and obscurely in types and shadows, as of Crowns, of Kingdoms and of Treasures. So that secondly, both Grace & Glory are Hidden from the men of the world, To worldly men. Mat. 11.25. 1. Cor. 2.14. as our Saviour saith: And S. Paul tells us, That the Natural man perceives not the things of God, he savours them not, they are foolishness unto him, The Cross of Christ is a scandal, Faith is a fancy, Mortification is only a bridling of nature, Sanctification is but Hypocrisy, and an outward show, yea Heaven itself is but a Dream or ●able, like the Poets Elysian fields, Plato's Commonwealth, or Moors Utopia; at least they think as slightly of it as of some fare country that little concerneth them; they cannot with the eye of sense or carnal reason see the spiritual beauty of it, and therefore are so fare from desiring with Saint Paul to be dissolved, Phil. 1.23. that they say in their hearts with profane Esau, Tush, what is this birthright to me? and with that Cardinal, that would not give his part in Paris, for his part in Paradise. Thirdly, Grace is an hidden and secret work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grace is a secret work. Rom. 7 22. 1. Pet. 3.4. In the Inner man, as Saint Paul saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the hidden man of the heart, as Saint Peter phraseth it. It makes no glorious show or splendour in the world, it altars not the visage or person of a man, it sets no Crown on his head, it puts no gold ring on his finger, or gorgeous attire on his back. The Kingdom of God comes not, Luk. 17.20.21. saith our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with observation, or as Agrippa and Bernice came with Fesels to keep the Assizes, Act. 25.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with great pomp and glory: No, no, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith our Saviour, it is within you, it is seated in your mind, Luk. 17.21. will and affections. Grace makes an ignorant man wise to salvation, a covetous man liberal, a proud man humble, a drunkard sober and temperate, a● unbeliever faithful, a worldling heavenly minded; in a word, it makes the King's daughter all glorious within, it is a secret work. Psal. 45.13. Yea further, it is oftentimes so hidden in the children of God under many outward infirmities, Grace overwhelmed in God's children under Crosses 1 Joh. 3.1. Esa. 53.3. Psa. 73.15. of poverty, infamy, and crosses, that as Saint john saith, The world knows them not, can see in them no form, beauty or comeliness, that they should desire them, but as the Psalmist saith, they condemn the Generation of the righteous; and no marvel, for they are Gods hidden ones. And yet further, And under corruptions and sins. it is oft so hidden in them under many sinful corruptions, as ignorance, unbelief, pride, hypocrisy, anger; yea and sometimes gross and open sins as in the case of David and Peter, that not only carnal men cannot see their grace and goodness, but even themselves do question whether they have any true grace in them or no, and though they have it, yet they want the feeling and comfort of it for a time, crying out with David, Ps. 77.8. Joh. 2.4. The Lord hath cast me off for ever, and with jonas, I am cast out of his sight: and no marvel, for I am but an Hypocrite, I have no truth of grace in me. And as for Glory, as the excellency thereof appeareth not to the carnal eye of sense or reason, it being within the veil. Heb. 6.19. Heb. 6.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so through the weakness of our faith, even we that believe, do see the beauty of it but dimly, as he in the Gospel saw men walking like trees: and a fare off, as Moses saw Canaan from the top of Pisgah. Deut 34. Only now and then in the vigour of our Faith, we may with Moses, Heb. 11.27. Act. 7.56. see him that is invisible, and with Stephen, see Heaven opened, and Christ jesus ready to receive us, and yet so, as when we shall come thither, we shall be forced to say as the Queen of Saba, 1. Kin. 10.7. The one half of this Glory was not told me in mine own Country. And thus we see the truth of the point. Use 1 Let it be of use unto us, beloved, to teach us not to wonder, or be offended, Musculus. Be not offended that few regard it. that the Kingdom of Heaven á tam paucis ambitur, is so little sought after or regarded, and so much neglected and despised in the world. 'tis a Treasure indeed, but HIDDEN and unknown; and because unknown, therefore undesired. Ignoti nulla cupido, Men see not the hidden excellency of the Scriptures, and of Grace in them, and in God's children, in whom it is overwhelmed with infirmities and corruptions. Mar 4.11. To you (saith our Saviour to his faithful disciples) it is given to know the Mystery of the Kingdom of God, to them without, all these things are done in parables. Indeed the Scriptures and Religion, for the power of it, are to them a mystery, Joh 4.10. a parable and a very riddle. If thou knewest the gift of God (saith our Saviour to the Samaritan woman) and who it is that speaketh to thee, thou wouldst have asked, so say I of the men of this Generation, If they knew the worth of Grace, and the happy estate of God's children, they would not so neglect and contemn as they do, both the word and Christ, Faith and Glory. As our Saviour spoke in great compassion and sorrow over Jerusalem now ready to perish, O jerusalem, Luk. 19.42. jerusalem, If thou hadst known, even thou, at least in this thy day, the things that belong unto thy peace: but now they are HID from thine eye: So say I with a bleeding heart over many of you my brethren: If you had known, even you, at least in this your day, the things that belong unto your peace. If the drunkard, the swearer, the blasphemer, the Sabbath-breaker, the adulterer, and the covetous worldling did know the things that belong unto their peace, they would not so neglect and undervalue the Kingdom, the word of God, the graces of the Spirit, and the joys of Heaven, but alas, alas, these things are hidden from their eyes, 2. Cor. 4.7. in whom the God of this world hath blinded their minds, lest the light of the glorious Gospel of Christ should shine unto them. But let no wise man think the worse of Religion, because it is so commonly neglected, for as the Apostle saith, 2. Cor 4.3. If our Gospel be Hid, it is Hid to them that perish. And as it is true of knowledge in general, so of divine and heavenly knowledge in particular, Scientia non habet inim●cum nisi ignorantem, it is hated of none, despised of none, but such as do not discern the hidden excellency of it, V 7: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because we have this Treasure in earthen vessels, as the Apostle speaks in the same place. Use 2 Secondly, and to conclude, if Grace and Glory be a Treasure hidden in the Word, how careful should we be to follow the counsel of our Saviour in Io. 5.39. Search the Scriptures diligently. Joh. 5.39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Search the Scriptures, for in them we look to have eternal life? How should we search and dig in these holy Mines as with spades and mattocks, not for the literal meaning of them, but especially for the spiritual. How should we follow the counsel of Solomon? Cry for knowledge, Pro. 2, 3, 4. and call for understanding, seek her as silver, and search for her as for HID TREASURES: V 6. for than saith Solomon, We should understand the fear of the Lord, and find the knowledge of God, then should we perceive the excellency of Grace not only by speculation in our brains, but even in our hearts and souls we should taste & feel the goodness and sweetness of it to our unspeakable comfort. When we come at any time to read or hear the Word, how should we pray with David, Lord open thou mine eyes, that I may beheld the wonderful things contained in thy Law. Psal. 119.18. And when the eyes of our minds are opened to behold them, how should we praise the Lord in the words of our Saviour, I thank thee O Father, Lord of Heaven and Earth, Mat. 11.25. because thou hast Hid these things from the wise and prudent, and hast revealed them unto Babes, Even so O Father, because it seemed good in thy sight. V 26. And thus you have heard the first general part of the Text, namely the heavenly purchase, set forth unto us by four several circumstances, the name, the value, the place, and the difficulty of obtaining: We should now proceed to the second general part, namely, to show what is to be done about the obtaining of this Purchase to ourselves. But the handling hereof will require another hour. Let us therefore pray to God for a blessing upon that that hath been already spoken. The end of the first Sermon. THE HIDDEN TREASURE: OPENED IN A SECOND SERMON UPON MATTHEW 13.44. Preached by ZACHARY CATLIN Minister of God's word at Thurstone in SUFFOLK: To him that overcommeth I will give to eat of the HIDDEN Manna. REV. 2.17. LONDON, Printed by M. Flesher for ROBERT DAWLMAN at the sign of the Brazen-Serpent in Paul's Churchyard. 1633. THE SECOND SERMON. MATTHEW 13.44. Again, the Kingdom of Heaven is like unto Treasure Hid in a field, the which when a man hath found, he hideth, and for joy thereof, goeth and selleth all that he hath, and buyeth that field. HAving spoken of the first general part of this Text, in the former Sermon, namely of the Heavenly purchase about which we are to be employed, entitled by our Saviour, The Kingdom of Heaven, likened for value to a Treasure, placed and situate in a field, yea and said to be Hidden in that field to note the difficulty of obtaining it, The second general part. What is to be done to obtain the purchase. I now proceed unto the second general part propounded at the first, Namely, what is to be done by us about the acquiring of it to ourselves; and here our blessed Saviour propounds unto us for out direction the example of a worldly wise man in this parable, in whose steps we are directed to tread, and they are five. In five particulars. First he finds the Treasure. Secondly, he rejoices in his finding, for that is next in order of nature, though not in the order of the words. Thirdly, he hideth it again. Fourthly, he withdraws himself for consideration. Fiftly and lastly, he sells all that he hath to buy that field, not for it own sake, but for the Treasures sake; which Treasure when a man hath found, He hides it (saith our Saviour) and for joy thereof goeth, and selleth all that he hath to buy that field. Duty. 1 First of all, he finds the Treasure. A Treasure is sometimes casually found before ever it be sought. He finds it. Note. Finding is Gods free gift 1. Sam. 9 Acts 9 So the Lord doth oftentimes prevent us with his Grace, while we are conversant in the field of the word for by-respects. As Saul seeking his Father's asses found a kingdom, so Paul seeking the blood of Martyrs, in the way to Damascus, found the blood of jesus and this kingdom of heaven. In like manner, the woman of Samaria seeking the water of jacobs' Well, john 4. found the God of jacob and the water of life. And so the Jailor and many others, according to that notable saying of the Lord himself, Act. 16. Isa. 65.1. Isa. 65.1. I was found of them that sought me not. And it is truly affirmed by Hilary, Hilary. Thesaurum in venisse gratuitum est, It is the free grace of God preventing us, that any man should find the Treasure, for flesh and blood reveals it not, etc. Mat. 16.17 Matt. 16.17. Use. But yet (beloved) finding implies our duty of seeking; Yet we must seek God's Kingdom and righteousness. Mat. 6.33. Pro. 2.4. It is the express precept of our Saviour elsewhere, Seek ye first of all the Kingdom of God and his righteousness, Mat. 6.23. & the counsel of Solomon, Pro. 2.4. Seek her, that is wisdom or grace, as silver, search for her as for Hid Treasures. Labour we therefore for illumination, for conversion, for repentance, and for faith: and take we this for our comfort, Motive. The Lord will reveal this Treasure unto us, he will enlighten our minds, and sanctify our hearts, he will let us see our sins, and withal his mercy in the pardon of them, and the way how to get the dominion over them. For if he be found of them that seek him not; how much more will he be found of us if we seek him in uprightness of heart. For so saith our Saviour expressly, Matt. 7.7. Seek and ye shall find, and again, Every one that seeketh findeth; Be exhorted therefore in the words of the Prophet, To seek the Lord while he may be found, and to call upon him while he is near, Isa. 55.6. seek the Lord in his Temple, and the heavenly Treasure in the field of his Word. Duty. 2 Secondly, he rejoices in his Finding for that is next in order of time and nature, He rejoices. though not of the words, as they lie in the Text. Finding even of an Earthly Treasure bringeth no question, great joy, especially in this golden age of the world. But to find the pardon of our sins, So must we. to be assured of the love of God in Christ, and that we shall overcome Satan and all our corruptions, and finally attain eternal life, this must needs bring Joy unspeakable and glorious, as Saint Peter calls it. 1. Pet. 1.8. Zacheus found this Treasure, and he Rejoiced. The jailor found this Treasure, and he Rejoiced. Luk. 19.6. Act. 16.34. Act. 8.39. The Eunuch found this Treasure, and he went on his way Rejoicing. Act. 8 39 And David professeth of himself, Psa. 119.162. I rejoiced in thy Word as one that findeth great spoils. Indeed all believers have not this joy alike. Caution. Some have it more at their first conversion and less after; some less at first and more after, and never any have it at all times alike but with some remission of degree, and intermission of feeling. But this is a certain truth, that it is to be found more or less in all those that find this Treasure. Use. Abandon we therefore, my brethren, all false joys of sin, Let this be our chiefest Joy. Jer. 9.23. the object only of grief and sorrow: and all petty joys of worldly pleasures, profits and honours, in companion of this. Let not the wise man (saith the Lord) glory in his wisdom, nor the strong man in his might, nor the rich man in his riches (that is to say, comparatively) but let him that glorieth, glory in this, Luk. 10.20. that he knoweth me to be the Lord. Rejoice not in this (saith our Saviour) that the spirits (or devils) be subdued unto you, but rather, that your Names are written in Heaven, that you are enroled as Subjects into this Kingdom. And in this rejoice and spare not: the true ground of sound comfort is in the grace and favour of God manifested to us in our true conversion. I wonder they that want it can be so merry, and that those that have it can be so sad. Rev. 3.17. If we have found ourselves heretofore most miserable poor and naked, out of God's favour, in the cords of sin, in the jaws of Satan, every moment in the danger of hell fire, and now by the mercy of God find ourselves delivered from these miseries, and enstated in a Kingdom and a Treasure, how can we possibly be sad? Let us with David check ourselves for our lumpish pensiveness. Why art thou thus cast down O my soul, Psal. 43.5. and why art thou thus disquieted within me? and make conscience of the Apostles earnest charge, Rejoice in the Lo d evermore, Phil. 4.4. and again I say Rejoice, for the fruit of the Spirit is joy and peace, and the Kingdom of God is Righteousness and Peace, Rom. 14.17. and joy in the Holy Ghost. In a word spiritual joy is a certain consequent and assured note of one that hath found the Treasure. The 3. Duty. He hides it. Lyra. Thirdly, having found it and rejoiced in it, he hideth it again. Lyra observeth that a Treasure hid in any man's ground, is ordered by the civil law for the common peace of men, to be equally divided between the finder of the Treasure, and the owner of the Land. Reason. This man therefore hides it and conceals it not only from other men, but even from the owner and possessor of the field, lest having gotten knowledge of it, he would not have parted with the field, at least would have claimed half the Treasure, no marvel therefore though he hides it. Not that thus it ought to be, but that too too often thus it is. It is naught, it is naught saith the buyer, but when he is gone aside he boasteth. Prov. 20.14. Pro. 20.14. So wise and wily are the children of this world in their generation, as our Saviour observeth, Luk. 16.8. Luk. 16.8. As this man, so generally all men use to hide their Treasures, lest other men should defraud them, at least share with them, and so their Dividend and share should be the less. Indeed there is no such cause in Christ's Kingdom in that respect. There is grace and glory enough for us all. For besides that God cannot be mocked, or beguiled of his Treasure, There is in the Word Grace enough for us all, and though we be many hearers, yet every hearer may have all. And in Christ there is merit enough to supply us all, and in heaven is glory enough to make us all fully happy. Joh. 14.2. In my Father's house (saith our Saviour) are many mansions, many dwelling places, room enough. And indeed, such is the nature of spiritual graces and blessings, that the more they are communicated unto others, the more they are increased in themselves, like the widow's oil that multiplied more, the oftener it was poured from vessel to vessel. 2. King. ●. 2. Nevertheless, How we must hide our graces. to hold proportion to the parable in the application of it to ourselves, I conceive it is fit for us to Hid our Treasure also and that in three or four respects: 1. In an holy Jealousy of ourselves. First, at our first conversion and entrance upon profession, hide it in an holy jealousy of ourselves. Be not too confident of ourselves, but examine throughly our estate, lest we be in a spiritual dream or delusion. Be wary lest the shows of grace deceive us, and Satan that impostor put upon us. There is something like faith that is not true Faith, something like true Repentance that is not true and unfeigned repentance. Psal. 4.4. Examine yourselves therefore upon your beds and be still, Examine yourselves whether you be in the faith, Prove yourselves, and then you may know indeed that Christ jesus is in you except ye be Reprobates. 2. Cor. 13.5. Secondly, in humility. Secondly, Hid it in humility. Be not as Pharisees that do all to be seen of men, that Pedlar-like set all to open view, and Player-like are ever upon the stage. But let us, beloved, have more grace in our hearts then we are wont to make show of to the world, and do more good and holy duties than we cry at the market Cross. Let us be like humble David that Hid the Word of God in his heart, and true members of the Spouse of Christ that is said to be All Glorious within. Thirdly, in an holy fear of losing it. 1. Cor. 10.12. Rev. 2.5. Thirdly, Hid it in an holy Fear lest we lose it Non tam ut alij non videant, quam ut ipsi non perdant. saith one, He that standeth let him take heed lest he fall. He that loveth, let him take heed lest he leave his first love, Rev. 2.5. the fear of losing is the mother of care of not losing, and an excellent means to prevent falling away, Rev. 3.11. Hold fast therefore that thou hast, that no man take thy crown. Fourthly, in an holy self-love. Haba. 2.4. Lastly, Hid it in an holy self-love. The just man (saith the Prophet Habaccuk) shall live by his own Faith. The faith of the believing Husband cannot save the unbelieving wife, nor the faith of the wife, the unbelieving Husband, and so it is between parents and children, pastor and people: howsoever therefore the Church of Rome extends the Communion of Saints, even to the partaking of other men's merits, and hath erected a Common Treasury in the Church: Let us follow the counsel of the Apostle, Let every man prove his own work, then shall he have rejoicing in himself alone, and not in another, For every man shall bear his own burden, Gal. 6.4.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and if any foolish Virgin shall say unto us, Give us of your oil, for our lamps are out, let us answer them as the wise Virgins did, Not so (Ne non sufficiat nobis & vobis) lest there be not enough for us and for you, Mat. 25 8, 9 but go ye rather to them that sell and buy for yourselves. Fourthly, saith our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4. Duty. He considers what he hath to do. He goes his way, that is (if there be any Emphasis in this word) he withdraws himself for consideration. As Solomon saith of the wise woman, Pro. 31.16. she considereth a field and buyeth it, so he considers with himself what was to be done for the purchasing of the field, and obtaining of the Treasure. Abit, that is, studiosè conatur; saith O●cumenius. Use. And this consideration is of great use in our spiritual purchase; To make profession of the Gospel in good earnest, Consideration necessary when we enter upon profession. and to stand for the truth against all opposition, and rather to lose our live, liberties, and lives, then to make shipwreck of Faith and good conscience, is no slight or easy matter. The marriage of our souls unto the Lord Jesus for ever and ever, is not to be taken in hand rashly or unaduisedly, but soberly, discreetly, and in the fear of God. Let us therefore when we begin to build our Tower, Luk. 14.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit down first and count the cost whether we have sufficient to finish it. And when we go to war against the enemies of Christ's Kingdom, sit down first & consult of our ability. When we go about to make this purchase, let us consider seriously what it will or may cost us, lest we begin rashly and hotly as many do, and be not able to go through, but give over in the plain field. In a word, that which Christ would have us to consider is this, That whosoever resolveth not to forsake all that he hath, cannot be his Disciple, Luk 14.33. and whosoever resolveth not to sell all that he hath, cannot purchase this field and Treasure. And so I come to the fift and last, but not the least duty, He sells all that he hath and buys that Field.] Observe here, The 5. Duty. He sells all and buys the field.] beloved, that he buys the field not so much for itself, as for the Treasures sake. So Lyra: emit aegrum, ut habeas jus possidendi Thesaurum. Obser. 1 It was not Earth but Treasure that he had most mind unto; to teach us why we are to prise the Word of God, He buys the Field for the Treasures sake. not propter se sed propter aliud, not for itself, but for grace and glory: but of this after in the application of the parable. Obser. 2 Observe again, that this man though he buy the field, yet pays not a penny for the Treasure. By which, He pays nothing for the Treasure. Grace and glory are the free gifts of God. as I conceive, our Saviour would intimate unto us, that the Treasures of the Kingdom are unvaluable, and are the gifts of God, not the purchases of men with money or moneys worth. Deus donater est non venditor, saith Philo, God is a free giver, and not a Merchant of his grace or glory: The Papists indeed have coined for themselves a money of merits to buy the Kingdom of Heaven with all. But Saint Paul tells us, Eph. 2.8. that By grace we are saved, through faith, and that not of ourselves, it is the gift of God. And though sinners purchase hell, Rom. 6.23. yet the gift of God is eternal life through jesus Christ our Lord. And again, Non sunt condignae passiones nostrae, the short sufferings of this life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this short moment, are not worthy of the glory which shall be revealed. Rom. 8.18. They are worthy say the Papists, they are not worthy saith Paul, and whether of these we should believe, judge ye. But to end this point, I say to such merit-mongers, as Simon Peter said to Simon Magus, Act. 8.20. Thou and thy money perish together, Dost thou think the gifts and graces of the Holy Ghost can be bought with money? or that any thing we can do or suffer, can be equivalent to the Kingdom of Heaven? Now because this fift and last point is of great use, in the spiritual meaning of it, In the 5. duty I consider 3. particulars. I pray you observe with me therein these three particulars. First, that we must sell all we have. Secondly, that we must buy the Field. But thirdly not for itself, but for the Treasures sake. For the first, we must sell all: First, We must sell all.] not that God is a seller of his graces, or desirous to be enriched by our losses, but that we ourselves may be qualified for his Kingdom, we must part with something, nay with all that we have, and those are either Things lawful or things unlawful. And first we must sell all unlawful things, that is, 1 Unlawful things. We must part with all our sins and sinful lusts and courses. Whatsoever offends us, or causes us to offend, though as near and dear as our right hand, or right eye, we must cut it off, and pluck it out, and cast it from us. Matt. 5.29. Mat. 5.29. Tit. 2.11.12. The Gospel that bringeth salvation, teacheth us to deny ungodliness, and all our worldly lusts. Repentance is godly sorrow for all sin. Gal. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mortification is the death of all sin, and Sanctification is the contrary to all sin: in a word, The Spirit and the Flesh are contrary one to the other, & in continual battle, There is no concord between Christ and Belial, no fellowship between righteousness and unrighteousness. 2. Cor. 6.14, 15. Grace and a settled purpose to live in any one sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harmony. Secondly, all lawful things. are incompatible, and can never stand together. Secondly, we must sell all our lawful things, all our worldly profits, pleasures, honours, friends; yea and life itself also. Quest. But must we indeed sell all? yea say the Papists, if we will enter into the state of perfection: and they wrest to this purpose that precept of our Saviour to the young rich man, in the 19 of Matt. ver. 21. If thou wilt be perfect, Matt. 19.21. go and sell all thou hast, and give to the poor, and thou shalt have a Treasure in Heaven, and come and follow me. Ans. But know, beloved, that was but a particular commandment of Trial to him, not a general rule for all perfect Christians As for these Popish votaries, the world is awake, and sees their craft in casting away a little of their own, to enjoy the plenty of other men's, they profess beggary and possess Kingdoms. For ourselves, blessed be God, we may use and enjoy the good things of the world. He that said, Thou shalt not steal, Exod. 20. Rom. 13.9. Eph. 4.28. allows us something of our own. He that said, Thou shalt give alms, allows us something wherewith to do it of our own. Our Saviour himself had a bag or purse of which judas was the steward, and john the beloved Disciple took the mother of our Saviour from the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Text, to his own home, joh. 19.27. Joh. 19.27, In a word, it's a ruled case, Acts 5.4. Act. 5.4. How we must sell all lawful things. Yet notwithstanding we must sell all, part with all, four or five ways. First, in the Estimation of our hearts, we must incomparably prefer grace and glory before the whole world; with holy Paul, accounting All things dung and dross in comparison of Christ, Phil. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Off all to dogs. and with blessed Moses, esteeming the rebuke of Christ (and much more Christ himself) greater Riches than the TREASURES of Egypt. Heb. 11.26. For this is a certain truth, Coelestes divitiae non nisi contemptu saeculi possidentur, It is impossible to gain spiritual riches till in our hearts we contemn Earthly. Greg. Secondly, we must part with them in the preparation of our hearts, bringing ourselves to this resolution, that if times of persecution shall come, so that we cannot hold these outward things without the making shipwreck of our Faith and Religion, we will, by the grace of God be ready and willing to lay them down, saying with blessed Paul, Act. 20.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I make no reckoning of them. I pass not at all for these things, neither is my life dear unto me, so that I may fulfil my course with joy. Thirdly, so far as these things are a let and hindrance unto us from holy duties, as prayer, reading of the Word, meditation and conference we must be sure to lay them aside, both the things themselves out of our hands, and the cares about them out of our heads, and this we are to do not only upon the Sabbath day, but even every day we rise; if we will be the children of Abram, who going up to Mount Maria to offer sacrifice to the Lord, left his servants and his asses at the foot of the Hill. Gen. 22.5. Gen. 22.5. Yea fourthly, we must actually departed with them to good uses, as of piety, charity, and hospitality, so making us friends of the Mammon of iniquity, and purchasing everlasting habitations. Luk. 16.9. Fiftly and lastly, when the Lord shall take these outward things from us, either one by one, as in particular losses and afflictions, or by wholesale at our death, We must departed with them, not with grudging and complaining, as the Devils that were cast out of the possessed, but with willingness, joyfulness, and thankfulness, as he that sells his commodity for ready money, according to the example of S. Paul, I desire to be dissolved, Phil. 1.23. and of those Saints of whom he saith, they took joyfully the spoiling of their goods, Heb. 10.34. and of holy and patiented job, The Lord hath given, and the Lord hath taken, Heb. 10.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Job 1.21. now blessed be the name of the Lord, job 1.21. And thus you see the first particular how we must sell all we have. 2. We must buy the Field] Of the Word. In the second place. As we must sell all, so must we also buy the field.] that is, as you have heard, the Word of God, which may further be confirmed by that precept of Solomon in plain and express terms, Prov. 23.23. Buy the truth and sell it not; And that is to be done two or three ways. 1. Buy the Bible. First literally, buy the book of God in which the Treasure lieth hid. Let not the book of the Law depart out of thy mouth day nor night, saith the Lord to joshua. josh 1.8. Josh. 1.8. Let it not departed out of your hands, say I to you. I wonder to see any house without this householdstuff, or any hand of him or her in the Church that is able to read, without this word of life. Chrysost. It was Chrysostom's usual Exhortation, O vos Laici emite Biblia; O you Lay-people buy you Bibles: Buy you Bibles saith chrysostom. Nay burn your Bible's say the Papists, or you yourselves shall be burned, so contrary are the Spirits of Papists to the Spirit of God, and of the holy Fathers. Secondly, maintain the Preaching of the Word. Act. 8.31. Secondly, because thou canst not understand and apply the Word aright, without a Guide, as the truly Noble Eunuch ingenuously confessed of himself. Act. 8.31. Thou must therefore buy the Word of God preached, that is, thou art bound according to thy calling and ability, to maintain the Preacher of God's Word liberally, and that with all alacrity: Let them (saith the Apostle) that are taught in the Word make their Teacher's partakers of all good things. Gal. 6.6. Gal. 6.6. that they may be able to do their work to purpose and with joy, and not with distraction and grief of heart, for that is unprofitable for you. As they say of keeping cattle hardly, so say I in this case, Simile. if you pinch your pastures, you pinch yourselves, and famish and starve your own souls. O that the unconscionable tithe payers, & Church-robbers of this Land had hearts to consider this, and that we did all prize the Word as he did, that said, The Law of thy mouth is better unto me then thousands of gold and silver. Psal. 119.72. Psal. 119.72. Thirdly, we must buy the Truth, not with money only, but principally with labour and industry. Thirdly, Buy the truth with diligent labour. Men indeed must sell for money, for Printers and Ministers cannot live upon the air; But as the Heathen said, Dii labour hominibus vendunt: God sells knowledge and grace for labour, Seek her as silver, search for her as for hid Treasure, Then shalt thou understand the fear of the Lord, and find the knowledge of God. Prov. 2.4, 5. What will it profit us my brethren, Prov. 2.4, 5. to have the Word of God in our houses, if we neither read it nor meditate upon it? or to have a good Preacher in the Town, if we either hear him not, or take little or no pains in hearing, but let the Word go in at one ear, and out at another? nay, beloved, we must search the Scriptures, joh. 5.39. 1. Joh. 4.1. and try the spirits whether they be of God, we must take heed how we hear, and what we hear, Luk. 8.18. and engraft the Word when we have heard it, yea and incorporate it into our souls, I mean into our minds, our wills, Jam. 1.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and our affections, and then have we bought the Truth and purchased the Field. But we must remember in the third place, Thirdly, Buy the Field for the Treasure. we must buy the field of the Word, not for itself, but for the Treasure in it, I mean for grace and glory, as we see this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Text, for joy of the Treasure, Get grace out of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] goes and buys that field, not another, it was not so much the Land as the Treasure he aimed at. Many simple people rest in this that they have a Bible, or a Testament, and other good books in their houses, or a good Preacher in the Town, or in some neighbour Parish; and thence conclude they cannot possibly do amiss. Just like that idolatrous Micah, Judges 17.13. in the 17. of judges, ver. 13. that reasoned after the same manner. Now I know the Lord will do me good, now that I have a Levite to be my Priest. What is this but to make an Idol of the Bible, Vex audita perit. and an Idol of Preaching? but such Idols cannot save thee: for the Bible may be burnt to ashes, and the sound of Preaching vanishes in the air, & all the Sermons preached formerly in this Church are past and gone. But the Word of the Lord, saith the Apostle Peter, 1 Pet. 5.25. endureth for ever, even this Word which is preached unto you, namely, as it worketh in us Grace and Glory, V 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for so it liveth and abideth in us for ever. Get thou therefore not the shell only, but the kernel, not the bone only, but the marrow, not the field only, but the Treasures invaluable contained in the same. And thus beloved we have run through the second General part of the Text; namely, what is to be done of us for the obtaining of the Purchase, and of the five several duties, comprehended in that general, and have insisted especially upon the last of them, as being of the greatest weight, wherein we see the absolute Necessity that lies upon us of selling all, of buying the field, and taking possession of the Treasure. What now remains but to shut up all with an use or two, by way of Application of this that hath been spoken to ourselves. Use. First of Reproof of the Higling Chapmen of this Age. Num. 23.10. Which first of all, doth serve for the sharp reproof and taxation of the trifling and higling Chapmen of this age, that have a good mind (as we say) to the Treasures of Grace and Glory: they wish with Balaam, That they might dye the death of the righteous, Num. 23.10. And with the young man in the Gospel, they come to the Minister and say, Good Master what shall we do that we may inherit eternal life. Matt. 19.22. Mat. 19.22. something they will do, and something they will give, but yet for all this, they will not come up roundly to God's price, but when they hear that they must sell all, That will not part then with that young man they go away sorrowful, and never bargain any further. 1. With unlawful things. For first they cannot find in their hearts to part with all their sins and unlawful lusts, although they might as well spare them as water out of the ship. They will perhaps exchange one sin for another, as when a young Prodigal turns an old covetous Miser; or they will lend or lay away their sins for a time: as when they come to the house of God to pray or hear, but especially when they are to come to the Lords Table, but presently after they repent them, and with the Serpent lick up their poison again, & will not sell away their sins for ever; or lastly, they will part with some of their sins, but not with all Naaman will keep his bowing in the House of Rimmon, Herod will reserve his sweet Herodias, Ananias will give part to God, and keep back part for himself, but not one of many will part with all; such an one is as rare as a black Swan. The truth is, Beloved, we love our lusts too well; One is all for pride, another all for revenge, a third for drunkenness, a fourth for adultery, a fift for gaming; some for one lust; some for another; but almost all men are for one or other. What is this but to make our belly our God, our lust our God, Phil. 3.19. and to be lovers of pleasures more than lovers of God, as the Apostle speaketh? 2. Tim. 3.4. not that ever any were so simple as to say thus with their tongues, or to kneel down and worship their bellies for their God: but he that knoweth the heart and raines, telleth us that thus it is, and the Apostle tells us that in the last days thus it should be. Lo then, unlawful things will not be parted withal for the Treasures sake. And as for lawful things, I mean the good Blessings of this Life, Much less will they part with lawful things. Oh where is the man to be found that is content to part with them? Where is the man that esteems basely of them as dross and dung in respect of Christ and saving graces? that layeth them aside for conscience sake, when the public and private exercises of Religion call for their devotion & attendance? Where is the man that parteth with them cheerfully to good and commendable uses, sowing liberally that he may reap liberally at the harvest? that in preparation of heart hath resolved, if persecution come, to suffer the loss of all joyfully; knowing in himself that he hath in heaven a better and an enduring substance? where is the man that when losses, affliction and death come, can bid them all adieu and that from his heart, that he may enjoy the Heavenly Treasure? I speak not this (Beloved) as if I thought there were none such to be found; some, yea many there are I doubt not; and I pray God increase the number of them: but yet in respect of the multitude, they are as rare as Black Swans. The most part of men every where dote upon the world, loving it only and altogether, or at least in the first and chiefest place. How many Esau's are there in the world that say, Tush what is this Birthright to me, give me the pottage so red? Gen. 25.32. How many Gadarens that will rather part with their Saviour, Mar. 5.17. then with their very Swine? Mar. 26.15. How many judasses' that will sell their Saviour and their Souls for thirty pieces of silver, nay for a farthing token? Troche ludunt, prandium perdunt pueri: Children, saith chrysostom, Chrys. will play with their tops, and play away their dinners, and most men childishly, for toys and trifles lose their God, and heaven, and their own precious souls. Hagar now adays hath beaten her Mistress Sarah out of doors, Gen. 16.6. I mean, the love of the world hath beaten the love of God and of Religion out of our hearts; The world, the world, that's our Treasure. If our Saviour's rule be true, That where our hearts be, there are our Treasures also, Matthew 6.21, Mat. 6.21. than it is most plain, that we have laid up our Treasures upon Earth, for our thoughts, our words our works, our company are all worldly, all earthly. All the day, all the week, yea and the Sabbath day too, is too little for the world, Now if any man love the world, saith Saint john in express terms, the love of the Father is not in him, 1. joh. 2.15. 1. Joh. 2.15. and as the ground where gold groweth, is barren of all other things; so an heart set upon the world, Simile. is ever barren and devoid of heavenly graces, for ye cannot serve God and Mammon, saith our Saviour, Mat. 6 24. Mat. 6 24. As for our buying of the Field, I mean the Truth and Word of God, 2 Men will not buy the Word. it grieves my soul to think how the Book of God is generally neglected, his tenth part for the maintenance of his Ministers defrauded, gelt, and curtailed, and all the labour the most men take for buying Truth, is but to sit and give the Minister the hearing, no preparation made before, and, after, no meditation, no conference, no repetition of the things they have heard, 3 At least not the Treasure. no turning the Sermons into Prayer or into Practice. Men place the utmost of their Religion in this, they have read the Word, they have heard the Sermon, but never show me the Meat, but show me the Man. Never tell me thus many Chapters I have read, thus many Sermons I have heard: But tell me, what art thou? what knowledge hast thou gotten, what faith, what hope, what love, what patience, what temperance, what humility, what thankfulness, what obedience? what good hast thou gotten by the Word? How justly may we take up the complaint of Solomon, Pro. 17.16. Pro. 17.16. Why is there a price in the hand of a fool to get wisdom, but he wants an heart? Men have money, time, wit, strength, means of all sorts to buy the Field, and to gain the Treasure, but the fool wants an heart; either they get not the Word, or get no knowledge out of the Word, or turn not their knowledge into gracious practice, Scire cupiunt tantum ut sciant. They desire to know only that they may know; as if a man should get together Nummum ad numerandum, Money only to number and tell it over, Vas vitreum lingimus sed pultem non attingimus. and not to buy necessaries withal; and if it be thus with them, certainly they may have got the Field, the shell, the husk, and empty Casket, but they have not gotten yet one pennyworth of the Treasure. And by these means it comes to pass, that while the Devil and the world have multitudes of Chapmen flocking and thronging about them to buy their Pedling-stuffe and painted Babbles, Simile. The Lord may stand in the high places of the City, making Proclamation, Ho, come and buy of me, Isa. 55.1. Isa. 55.1. and offering his rich and invaluable Treasures, and few or none will come to the price. Something they will bid; and something they are content to give: But hoc aliquid nihil est, this something is as good as nothing: for when he tells them, They must sell all that mean to have the Treasure, they go away sorrowful, Joh. 6. ●0. saying in themselves, Durus est hic sermo, this is an hard saying and who can bear it, this is an hard purchase and who can buy it? as if poor souls that heaven and happiness should be bought at too dear a rate, if they should give their sins and vanities in exchange for it. Use 2 But alas, alas, Non Priamus tanti, totaque Troia fuit. All the lusts of Hell are not worth so much, Mat. 16.26. and it will be a poor advantage to win the whole world, and to lose God's Kingdom and their own souls. Of Exhortation to withdraw our love from sin & the world and set it on better things. Let the second use be for Exhortation. Let us all beloved in the Lord be persuaded to call off & withdraw our love and affections from our sinful lusts, and from this present evil world, and to settle, and fasten them upon the Treasures of the Word; namely upon Christ, upon grace, and upon glory. Set them, O set them upon Religion and the kingdom of heaven. Had we but truly found & tasted heavenly things, we would easily contemn earthly things as base and vile, Qui invenit coelestia, contemnit saecularia. And impossible it is not to love these riches, Simile. till we know better. Can children not be in love with rattles, drums, hoby-horses, toys and trifles? 1. Cor. 13.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but after when they know better things, of themselves they put away these childish follies. O that we were wise, and would once put away our childishness from us. Abraham left all to follow God, Heb. 11.8. though he knew not whether he went, nor what he should have when he came there. Peter and Andrew left all to follow Christ, Mat. 4.20. even Father and Ship, and nets and all; Matthew the Publican being called by our Saviour, rose up, left all, Mat. 9.9. and followed him. Mat. 2.11. The wise men of the East having found the babe Jesus, opened their Treasures, and present to him gold, frankincense, and myrrh. Luke 19.8. Zacheus found the man Jesus, and presently half his goods he gives to the poor, and makes restitution of wrongs fourfold. The Primitive Saints found the Lord Jesus, Act. 4.34. and they sold all their possessions, and laid down the price at the Apostles feet. And as S, Paul tells us, Heb. 11.34. Heb. 11.34. They took joyfully the spoiling of their goods, knowing in themselves, that they had in heaven a better & an enduring substance. The reason of all is, they had found the Treasure, and they held nothing too good or too dear to purchase it withal. O that we were wise unto salvation, and would follow the examples of these heavenly Merchants, Omnes ita comparati sumus, saith Musculus, Musculus. Pecuniam in loco negligere in lucro est. ut libenter quod minus est impendamus ut acquiramus quod majus est. Even nature itself doth teach us to part readily with a little to bring in a greater gain. Who will not part with a penny to gain a pound? who will not cast away a little seed that he may reap a fruitful harvest? Heb. 2.3. Not caring for. why should we then for vain and transitory things neglect and lose so great salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle speaketh. Heb. 2.3? Let us in time bethink ourselves, and with blessed Mary. Luk. 10 42. Luk. 10.42. Let us choose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that good part which shall never be taken from us. If we lay up Treasures for ourselves with that rich fool, Luk. 12. and be not rich to God, we shall show ourselves fools, Luke 12.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amons. Beza. as he was, saith our Saviour, v. 21. and speed as he did, to whom it was said, Thou fool, this night shall they fetch away thy soul from thee, and then whose shall all these things be? Take to heart S. john's motive 1 joh, 2 17. The world passeth and the lusts thereof, but he that doth the will of God abides for ever. Motive. 1. Joh. 2.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eccl. 12.5. All will forsake thee, and thou must forsake all. Thy lusts will forsake thee, Concupiscence, saith Solomon, will flee away, thy lust to meat and drink, thy lust to mirth and music, and all Courtlike delights will flee from thee, as they did from aged Barzillai. 2. Sam. 19.35. The world also will forsake thee, it runs on orbs and wheels, and is ever passing and sliding away. The old world is gone, the old year is gone, the old week is gone, this day is in part gone, and carries with it the thread of thy life. How many of our dear friends, and Gods dear chidrens are passed away and left us behind, Only the Word of God continues for ever. 1. Pet. 1. ult. 1. Pet. 1. vlt. and he that doth the will and Word of God endures for ever, 1. joh. 2.17. The Word of God will continue with thee to quicken and comfort thy soul, grace and good conscience gotten by it will stand by thee, and thy good works done according to it, will follow thee after death. Rev. 14.13. True Religion will bring thee true credit, true prosperity, true and solid comfort in life and death. And when carnal and worldly men that have laid up their Treasures on earth, and have gone a whoring after the world and worldly lusts, shall lose heaven and the world too, thou that hast made God's Word thy Paradise, and God thy portion, whom to please and to enjoy thou hast esteemed thy greatest joy and Treasure, thou shalt be sure to be well provided for; for thou hast already a Treasure of grace and comfort, and shalt have shortly a Treasure of Glory, even Fullness of joy at God's right hand, and Pleasures for evermore. To conclude, Psa. 16 ult. all those that can truly say to Christ as Peter did, Mat. 19.27. Behold Lord we have forsaken all and followed thee, What shall we have therefore? He will undoubtedly answer them, as there he did him: Verily I say unto you, Ver. 28. that ye which have followed me in the Regeneration, shall sit on Thrones, and ye that have forsaken houses or lands, or friends for my Names sake, shall receive an hundred fold in this life, Ver 29. and in the end inherit life everlasting. Now unto life everlasting he bring us that laid down life and all for us, and he give us grace to deny ourselves, and to lay down life and all for him; To whom with the Father and the holy Ghost be ever rendered, as is ever due, All honour, glory, praise and thankes from this time forth for evermore. Amen. Amen. The end of the second Sermon. Soli Deo gloria. I counsel thee to buy of me Gold tried in the fire that thou mayst be rich. Rev. 3.18.