treasure laid vp on earth is led to the knowledge of his earthly heart the other by his heart affecting the things that are aboue is assured of his title vnto the heauenly treasure The Lord open the eyes of both sorts that being informed of the way wherein and end whereto they are walking the one may bee reproued and reduced the other comforted and encouraged and finally of the latter sort all of the former some at the least may be saued And now Worthie Sir J commend you to that GOD who is able to keep you that you fall not Iud. ver 24 and to that word of his grace Act. 20.32 which as it hath taught you to choose the good part Luk 10.42 which shall not bee taken from you so it is able to build you vp further and to giue you an inheritance among all them that are sanctified and rest Your Worships in the Lord Iesus to be commanded Sam. Crooke THE DISCOVERY Of the Heart MATTH 6.21 For where your Treasure is there will your heart be also RIght Honorable Worshipful and Beloued to vs all are the words of this Scripture intended none so meane but hath a treasure to looke to none so high but is content to make his heart his Treasurer This is it that makes the Lord not without iealousie to enquire after our treasure because thereby he sees what right or wrong is done him in the matter of our heart A part that hee loues so well that knowing heart and treasure will goe together hee is content himselfe to be our treasure that none but hee may haue our heart Well saith the wisedome of God My delight is with the children of men Prou. 8.31 A delight dearely bought when to haue this our heart and soule this whereby we are men for his treasure he is contented to giue himselfe in exchange Great reason then he should take notice how this his Treasure is imployed by vs. Great reason that hauing giuen it to vs at the first and now redeemed it of vs at so high a rate he should not onely claime it of vs My Sonne giue mee thy heart Prou. 23.26 but direct vs while it is in our keeping how to handle and husband it Prou. 42.3 Keepe thy heart aboue all keepings for from thence proceede the outgoings of life saith Solomon But loe here a greater then Solomon Solomons Lord and ours vrgeth the care of this his treasure and that wee might not abuse or abase his Treasure wils vs to consider what we make our owne treasure assuring vs that wee cannot diuide the one from the other But where our treasure is there will our heart be also To him therefore let vs all attend of him let vs learne not regarding what most men doe for that as Seneca saith is argumentum pessimi the best note of the worst way but what they should doe nor what wee doe but what we say that say many times and doe not of whom that is true which he saith of his Philosophers Non praestant quod loquuntur magnum tamen praestant quòd loquuntur Say they doe not that they speake yet is it much they do for vs that they speake much indeede seeing in them Christ speakes to whom it becommeth euery soule to answere 1. Sam. 3.10 Speake Lord for thy seruant heareth Our blessed Sauiour therefore in this excellent Sermon intending to fashion in his Disciples a righteousnesse exceeding that of the Scribes and Pharises Chap. 5.20 who both were breakers of the Commandements and taught men so to doe First cleareth the Law in many particulars from their corrupt and partiall Expositions Cap. 5.21 And secondly aduiseth them to shunne their Hypocriticall and couetous practises in this Chapter Thirdly enioyneth them to be reformers not onely of others as they were but also and that principally of themselues and so leadeth them farther on vnto perfection Chap. 7. That hee meaneth the Pharise by the Hypocrite deciphered in the seuerall actions of Almes Prayer and Fasting in the former part of this Chapter is not greatly questionable if we consider how elsewhere he entailes this title vnto that family Scribes and Pharises Mat. 23.13 c. Hypocrites But to be worldly and couetous seemeth rather the sinne of Gentiles then of Pharises men of austere and regular conuersation But euen this also was one of their vertues as the Euangelist Luke obserueth in recording some part of this very dehortation Luk. 16.14 All these things heard the Pharises also which were couetous and prooues it against them by the same token they mocked him Indeede the verie character of a worldling who of all other sinners is most indocible and incorrigible hauing his Religion in numerato and being resolued what hee hath to doe and therefore pleasantly deriding whosoeuer shall take vpon him to giue him direction Notwithstanding vnto such of whome there might be hope our Sauiour addresseth a twofold dehortation against a twofold auarice the one in keeping or hoarding ver 19. c. The other in seeking wealth ver 25. c. Touching the former he shewes 1. Where we should not lay vp our Treasure and why ver 19. 2. Where we may and ought to lay it vp and why ver 20. 3. In these words he giues a common reason of both why not on earth but in Heauen because where your treasure is c. leauing vs to make vp the Syllogisme But your heart ought not to bee on Earth but in Heauen In Heauen therefore not on Earth must your treasure be laid vp So that here we haue to consider 1. The cohabitation of the heart and the Treasure wheresoeuer from the Proposition expressed 2. The habitation of the heart not on Earth but in Heauen from the assumption necessarily implied 3. That which of it owne accord will thereon ensue That our treasure must be laid vp not in Earth but in Heauen For the first Where the treasure is there is the heart we neede no other proofe of this Proposition if prouerbiall maximes neede any proofe at all but the opening of the tearmes of which it consisteth Treasure is that that men set by and make reckoning of especially that which is in highest estimation with euery man whether it bee Wealth Pleasure Authoritie Fame or whatsoeuer By the Heart we must vnderstand according to the phrase of the Holy Ghost the Soule of man especially the Will chusing and affecting this Treasure Now betwixt these two the Treasure and the Heart the good thing and the appetite there is such relation that it is hard to define the one without the other In so much that Aristotle commends that definition of good A good thing is whatsoeuer is desired which if it bee so in euery thing that is accounted good how much more in that which is accounted best and is desired for it selfe So that where the Treasure is there is the Heart is as if one should say where that is
sowne Esa 42 2â— But let it bee a poore and contrite heart trembling at the word of the Lord for that will neuer sleepe when God speaketh Esa 66.2 Luc. 8.15 and let it bee an honest and good heaâ—t for that will both keepe the word and bring forth fruite with patience To conclude as often as we receiue any portion of the light of grace it behooueth vs to be prepared for some new assault of the enemie of grace Hebr. 10.32 After light commeth a fight saith the blessed Apostle Wee are in this life continually militant 1. King 20.11 Let not him therefore that putteth on the armour boast or promise himselfe rest as hee that putteth it off Iam 4.7 Sat in being resisted flieth but so flyeth as intending to fight againe so when all his tentations preuailed not with our Sauiour he departed from him but it was but for a season Luk. 4.13 Hee returned shortly in another shape Iohn 6.70 Math. 16.23 in Iudas Iscariot yea in Simon Peter himselfe Now he can no more pursue that mâ—nchild Reuel 12.5 beeing taken vp vnto God and to his throne he wageth spitefull and perpetuall warre with the Woman that is the Church Vers 13.17 and with the remnant of her seed which keepe the commaundements of God and haue the testimony of Iesus Christ The Panther is said so to hate man that he wreaketh his rage vpon the very image such is the hatred of Satan against the Lord. Wherfore the more thou are transformed into the image of Christ 2. Cor. 3.18 the lesse it behooueth thee to sleepe for feare of him who if he may will either bereaue thee of it or persecute thee for it And thus much we learne from the consideration of the drowsie estate of the spouse of Christ but whereas this is not only affirmed of her but confessed by her we are further to note that the true children of God and members of the Church doe not sleepe soundly or of purpose He that sleepeth soundly cannot tell that he sleepeth and hee that sleepeth purposely doth not complaine that hee sleepeth But as the man that faith I fall shewes his danger not his determination and Peter saying I sink shewed his feare not his purpose so the spouse of Christ saying I sleepe bewrayes her infirmitie not her resolution and taking her selfe in the manner confesses her weakenes and implores the mercy and aide of Christ to couer and to cure it As if she had said I sleep and should not I sleep and would not which Paul more expresly acknowledgeth Rom. 7.19 The euill that I would not that do I. Thus whosoeuer is borne of God sinneth not 1. Iohn 3.9 sleepeth not to wit not of purpose or with full consent not as sencelesse of the disease or carelesse of recouery Dauid though hee had fallen into a fearefull syncope and had lyen in the sowne of sinne vnder some generall and ouerly repentance for the space almost of a yeare yet pleads for himselfe and prooues himselfe to bee fitted for pardon and grace For saith hee I know mine iniquities and my sinne is euer before me Psal 51.3 Eccles 7.22 Surely saith the Preacher there is no man iust in the earth that doth good and sinneth not None so stedfast but many times falleth Psalm 143 6. Psal 73.23 yet in falling he reacheth God his hand and the Lord holdeth him by the right hand none so faithfull but many times strayeth Psal 119.176 Rom. 7.24 yet euen straying desireth to bee sought out and reduced none so quickned but beareth a body of death about him from which hee wrestleth and sigheth to bee deliuered From hence ariseth a remarkable difference between the godly and the wicked the regenerate and the naturall man Euery man sleepeth but euery man is not a sluggard Euery man sinneth but euery man is not properly a sinner To giue names betokeneth rule sinne cannot denominate but where it is predominant The regenerate therfore saith I sleepe and would not the naturall man saith I sleep and will sleepe The one sleepeth of infirmity sinnes of infirmity are proper to the regenerate the other of purpose the one complaining the other boasting and reioycing for the foole maketh a mocke and a pastime of sinne Psal 52.1 Pro. 14.9 10.23 Psalm 13.3 Pro. 6.10 The one sayes with Dauid Lighten mine eies that I sleepe not in death the other sayes with the sluggard yet a little sleepe a little slumber a litle folding of the hands to sleep The one so sleepes that hee desires to be awakened the other verifies that of the Prophet touching the blind watch men of Iudah Esay 56.10 They lye and sleepe and delight in sleeping And as he that wold sleepe withdrawes himselfe from company and noise layes himselfe downe puts out the light or shuts his eyes against it so the naturall man addresses himselfe vnto the sleepe of sin auoiding the company of such as would disswade him stopping his eares with the deafe adder against the voice of the wise charmer Psalm 58.4.5 sowing a pillow of ease vnder his elbow Iohn 3.20 Math. 13.15 shunning the light of the word of grace or shutting his eies against it quenching the spirit despising prophecie yea turning the light that is in him into darkenesse Math. 6.23 so that it may bee said of him his course is euill Ier. 23.10 and his force is not right hee is not surprised of sin but hunteth after it or maketh it his plowing and tillage Hos 10.13 Contrariwise the regenerate man is so far from composing himselfe vnto this sleepe that in sleeping hee may rather be compared to the Hare which sleepeth with open eyes the Hare had need seeing the Lion doth so so had the Christian 1. Pet. 5.8 hauing a watchfull Lion for his aduersary or to the nightingale which is said to sleepe with her brest vpon a thorne for feare of the serpent for euen so the Christian hauing the old serpent for his mortal and watchfull enemy setteth to his heart the comming of Christ 2. Cor. 5.11 and the terrors of the Lord that if he once begin to nodde the pricke of conscience may waken and admonish him Of such an one when he doth sleepe well may it be said sleepe hath caught him not he it In this then are the children of God knowne and the children of the Deuill 1. Ioh. 3.8.9.10 He that committeth sinne is of the Deuill but whosoeuer is born of God sinneth not that is liueth not in a trade Psal 139.23.24 Psalm 1.1 or way of sinne God himselfe being Iudge steppeth perhaps but walketh not in the counsell of the wicked strayeth but standeth not in the way of sinners stumbleth but sitteth not vpon the chaire of the scorners This word of trueth therefore duly diuided 2. Tim. 2.15 Pro. 28.13 on the one side denieth fauour to him
it most vsually exercise and most sharply afflict the weake Christian 1. Iohn 3.20 For if our heart condemne vs how much more God who is greater then our heart and knoweth all things Notwithstanding as Dauid examineth the iudgment of men Psalme 58.1 so may wee that of conscience and say is it true O conscience speakest thou iustly iudgest thou vprightly Conscience accusing iudgeth alwaies for God not alwaies with God and as God For sometimes as Iobs friends it maketh a lye for God Iob 13.9 to wit not purposely but as misenformed or not sufficiently instructed Thus many times it passeth an vniust sentence vpon the weake Christian hauing an eye onely vnto the nature and quality of the sinfull action not vnto the disposition of the heart in sinning If I regard wickednesse in mine heart saith Dauid Psalme 66.18 the Lord will not heare me Not to fall into some grieuous sinne contrary to thy purpose and course but to set thy heart vpon it argueth a child of wrath Dauid committed adulterie as did Absalom and murder as did Ioab but Dauid was of them that fall by occasion Gal. 6.1 they vpon deliberation hee with remorse and they with reioycing What difference betweene the sinne of Iudas and of Peter Iudas for gaine sold his Lord Peter for feare denied and abiured him But Iudas euer a thiefe and an hypocrite though now hee proceeded to a further degree was still in the same way of sinne wherein he had bin from the beginning Peter had alwaies an honest heart and purpose to stand by his Lord vnto the death though now by a sodaine passion of feare he was for the present driuen from his resolution In a word to shut vp this point the state of a poore Christian mourning for and striuing with the greatest sins yea and sometimes in this minoritie of the new Creature taking the foyle yet sighting againe is more comfortable and blessed then of him that sleepeth and snorteth without resistance or remorse in the embracements of the smallest reputed sinne And thus I passe from the acknowledged drowzinesse of the Spouse of Christ vnto the other part of her mixed estate to wit her watchfulnesse But mine heart waketh THe Spouse of Christ professing that while her flesh was a sleepe her heart or inner man was still awake teacheth vs that Euerie true member of the bodie of Christ euen in sleeping that is in sinning hath a wakefull spirit that sleepeth not For the better vnderstanding wherof consider as in the point of sleeping 1. What it is to wake 2. Who they be that are awake The spirituall waking will also best appeare by comparison with the naturall which is the act or exercise of the faculties of sense and motion The proper cause whereof is the returne of the naturall heate and animall spirits into the members the vapours which hindered their passage being now by meanes of digestion consumed Other accessory causes there are also as noise shaking of the bodie day-light in a word whatsoeuer restoreth or calleth forth the spirits Finally the end of waking is Psal 104.23 that man may goe about his worke and day-labour Semblably in this spirituall waking we shall obserue 1 The act or exercise of the spirituall senses and motions of grace The Church here is not so a sleepe but that she both heareth the voice of Christ Cant. 5.2 and discerneth it to bee the voice of her beloued Verse 4 and findeth her heart to be affectioned toward him Matt. 13.16 And Blessed sayth our Sauiour to his Disciples are your eyes for they see and your eares for they heare whereas others neyther see with their eies nor heare with their eares Verse 15 c. 2. The proper cause of this waking which is the returne of that once naturall in the state of Creation now supernaturall heate of grace and of those spirituall abilities and inclinations vnto good Which by the dead sleep of sinne were extinguished in our nature Gal. 5.24 the vapours of fleshly lusts which hindered this returne now in great part dissolued by grace 3. The secondary and helping causes which are 1. The noyse of Gods Word crying Ephes 5.14 Awake thou that sleepest and stand vp from the dead c. 2 The shaking of Afflictions for thus the Lord openeth the eares of men euen by their corrections Iob. 33.16 which he hath sealed 3. The day-light of the Gospell which sheweth that it is now time we should arise from sleepe Rom. 13.11.12 to cast awaie the workes of darknesse and put on the armor of light c. 4. The end of our spirituall waking which is that wee may worke now it is daâ—e and walke honestly as in the day Ioh. 9.4 Rom. 13.13 Awake righteously or vnto righteousnesse sayth the Apostle and sinne not 1. Cor. 15.34 Reuel 3.2 Be awake sayth our Sauiour to the Angell and Church at Sardi and strengthen the things that remaine which are readie to die Thus wee see what is meant by waking now if it bee demaunded who bee awake it must bee answered that the regenerate onely doe wake and euen they so farre forth onely as they are regenerate They onely are children of light and of the day 1. Thess 5 Verse 5 the rest are of the night and of darknesse Therefore Verse 6 let not vs sleepe sayth the Apostle as doe other but let vs watch c. Other therefore yea all other doe alwayes onely sleepe The regenerate indeede do now and then take part with them in some measure in sleeping because there are in the best some remainders of flesh lusting against the spirit Gal. 5.17 but they neuer in any measure take part with the regenerat in waking because they are wholy flesh Ioh. 3.6 no portion of the sanctifying grace of the spirit in them to lust against the slesh But because men in these matters are not onely apt to be deceiued but also willing to deceiue themselues thinking they haue need of no grace Reuel 3.17 when they are destitute of all I holde it necessarie for the clearing of this point to remoue the false semblances of grace which may make wicked men beleeue they are well awake whiles they are fast a sleepe yea dead in sinne Such appearances are taken partly from the forenamed accessorie causes partly from some seeming effects of waking For first the vnregenerate man may sometimes heare the noise of Gods Word and that eyther with feare as Foelix or with joye as Herod and yet neuer the more awake But as the sluggard heareth the voyce of him that calleth him Prou. 6.9.10 and being loath to rise prayeth him to hold his peace so the spirituall sluggard heareth and starteth but craueth silence Thus Foelix heard Paul preaching of righteousnesse temperance Act. 24.25.26 and the iudgement to come and trembled at the hearing but immediately put him out of his matter till
which not content with the trauell of the husbandman gapeth and gaspeth for the raine from heauen It taught Dauids soule to thirst after God exceedingly it taught the Church Psal 63.1.143 Christs gardâ—n to expresse her longing desire after his grace O fountaine of the Gardens O well of liuing waters Caâ—t 4 15 and the springs of Lebanon T is lacke of this that depriues thee many times of Gods blessing when thou vainely imputest it to the want of gifts or zeale in the Minister For as weake stomackes find fault with the Cater Cooke or Caruer and thinke they could feed better if there were better prouision so some queasie hearers find fault with their pastor and thinke they could edifie much better by such or such an other wherein they say they know not what for it is neither Paul nor Apollos that can edifie that is giue increase make the word effectuall God hath reserued that worke to himselfe that his ordinance not the gifts his blessing not the commendation of the speaker might bee regarded That the treasure might not be esteemed for the vessell but the vessell for the treasure so neither Paul magnified nor Apollos despised nor eyther or both relied vppon and God himselfe neglected nor hearing seuered from prayer for that makes prayer abhominable nor praier from hearing for that makes hearing vnprofitable Prou. 28.9 but that both being ioyned together our obedience in hearing may make our praiers accepted our feruency in praying may procure our hearing to be blessed Secondly doth God worke by his ministers as the principall agent by his instruments Then let not the minister take pride in his gifts or labours as in his owne vertue or deeds When Peter saw the people gazing on him Iohn Act. 3.11.12 because of the miracle performed on the Cripple Ye men of Israel said he why maruell ye at this or why looke ye so stedfastly on vs as if we by our owne power or godlinesse had made this man goe With like modesty our Apostle heere verse 5. putteth from himselfe the glory of the worke of conuersion Who is Paul saith he and who is Apollos but the Ministers by whom ye beleeued and as the Lord gaue to euery man Nos operarij fumus agricola illius et hoc ipsum impartitis abipso viribus et ab ipso donatâ gratiâ Wee are but the â—â—nes of that great husbandman and that according to the power imparted by him Non damus incrementum sed impendimus adiumentum sed neque hoc de nostro Wee giue not the encrease but affoord our assistance and euen that not of our owne saith Augustine It was impious pride in Nebuchadnezar to boast say Dan. 4.27 Is not this great Babel that I haue built for the house of the kingdome by the might of my power and for the honor of my Maiesty In Pharaoh the great Dragon Ezeck 29.3 that lying in the midst of his riuers hath said The riuer is mine and I haue made it for my selfe No lesse sacrilegious was the presumption of those that preached Christ indeede Phil. 1.16 that is the truth of Christ in regard of the substance but contentiously not purely in respect of the ende seeking to draw a party or faction of disciples â— not vnto Christ but vnto themselues How much better doth our Apostle temper himselfe euen in his holy boasting concerning the efficacie of his ministry saying no more but this I haue therefore Rom. 15.17 whereof I may reioice in Christ Iesus in things pertaining vnto God Iacob of the children hee had begotten said Gen. 33.5 They are the children which God of his grace hath giuen mee How much more should the spirituall Father learne of Christ to say Behold heere am I and the children which God hath giuen me Heb. 2.13 Neither let any think to partake with God in this priuiledge of working by an instrumeÌ„t God onely can worke by another that can giue both vertue vnto his instruments and successe without his instrument Hee that worketh by another maketh himselfe a Lord not a seruant Who then dare thinke himselfe discharged of the labour of this spirituall husbandrie preaching onely by a deputie Exod. 4.16 vnlesse such one can shew a speciall commission as Moses to bee Aarons God Nay let euery labourer stirre vp the gift of God that is in himselfe and pray vnto that GOD Esay 28.16 who instructeth the husbandman to haue discretion and doth teach him to cast in wheat by measure the appointed Râ—â— barly in their place Who gaue of his spirit vnto Bazaleel and Aholiab Exod. 31.2 for the preparing the Tabernacle to Hiram of Tyrus for furnishing the Temple and who onely can and will of weake and insufficient Creatures yea sinners make vs able Ministers of the New Testament 2. Cor. 3.6 And let the hearer take heed he despise not him that speaketh in vs him that worketh by vs 2. Cor. 13.3 but soberly seeke experience of Christ speaking in the Minister 2. Cor. 8.5 and submissiuely giue vp himselfe first to the Lord after to the Minister by the will of God that not setting light by the weake meanes he may see and find the mightie power of God and falling downe on his face 1. Cor. 14.25 may worshippe God and say plainly that God is in vs indeed Finally is God the sole owner his the Husbandrie his the building who then dares lift vppe himselfe into Lordshippe ouer the flocke Lordship ouer the faith they must kill the heire Matth. 21.38 that pretend to take the inheritance Enough for Kil-Christs Iewes and at this day Papists who that they may giue life vnto the Image of the Beast Reuel 13.15 doe make the Lord of life ex-haeredem vinea ex-haeredem vitae as farre as in them lieth But let vs Fathers learne another lesson sing another song I will sing vnto my beloued saith Esay a song of my beloued concerning the Vineyard of my beloued What is it to sing vnto Christ a song of his Vineyard but to giue account vnto Christ of our care and paines in husbanding of his Vineyard Let vs Brethren pray to the Lord of the haruest that hee would thrust forth labourers into his haruest loiterers out of his haruest In the meane time let vs as his mannor and demaines beare the name and armes of our Lord Christ Iesus Not saying factiously I am of Paul Apollos Cephas Christs patrimonie sounds well Saint Peters is an vsurpation and which Saint Peter himselfe disclaimed 1. Pet. 5.3 Christian Catholike was a name of blessed note in the Primitiue Church Roman Catholike is a new and vncouth name and argues a new Lord but such a Lord whom the true Lord Iesus euen now consumeth with the breath of his mouth and shall shortly abolish with the brightnesse of his comming 2. Thess 2.8 Thus far of God the Authour and Owner of
〈◊〉 〈◊〉 But when I say we doe thus I meane it is the sinne and shame of our coat and calling not the personall crime of vs here assembled Nay we haue learned that wee are co-workers with God and therefore for God not for our selues and therefore to make in Gods behalfe what good vse we can not to make shew or sale of what is much lesse of what is not in our selues In a word not to bee as manie that make marchandize of the word of God but as of sinceritie but as of God in the sight of God so to speake of Christ. Thus from this point much hath bin said oh how much more might bee said concerning the calling of the Ministerie and yet something remaineth not to be omitted for the hearers that so I may passe vnto them and that point which properly concerneth them Consider well my brethren the Minister is Gods fellow-labourer the Minister I say not the hearer The scholler must not presume to bee a teacher the timber to bee a Carpenter I speake of ministeriall teaching no man taketh this honour vnto himselfe Heb. 5.4 but he that is called of God as Aaron But the Church wanteth labourers What then Ier. 17.16 Thrust not thou thy selfe in for a Pastor after God but pray to the Lord of the Haruest Mat. 9.38 to thrust forth laborers c. He that is ignorant 1. Cor. 14.38 Vers 16 let him be ignoraÌ„t that is coÌ„teÌ„t to supply the place of the ignoraÌ„t Else he shal neuer sing with a good conscience Lord my heart is not haughty Psal 131.1.2 nor my eyes lofty I haue not medled in matters to high for me Nay loue reuerence the Minister of Christ 1. Thess 5.13 for his works sake because he is a laborer for his Lords sake because he is Gods fellow-labourer with whom in whoÌ„ his Lord is receiued or despised Pauâ— commendeth the Thessalo Luk. 10 16 1. Thess 2.13 for receiuing from him the word of the preching of God not as the word of man but as indeed the word of God and not so onely but he commends the Galatians Gal. 4.14 for receiuing him as an Angell of God yea as Christ Iesus You vnderstand this in regard of his office not of his person Thus is a Prophet receiued in the name of a Prophet and the reward is great Mat. 10.41 euen the reward of a Prophet So is the perill great if a Prophet as a Prophet be despised For is not the sound of his Masters feete behind him 2. King 6.32 Dauid neuer shewed extremitie but once the Kings of Israel were merciful Kings 1. King 20.31 and that once was when his Embassadors were abused 2. Sam. 10.4 Embassadors of peace The refusall of peace brought warre vpon the Ammonites and the euill entreatie of the Embassadors brought the wretched people vnder sawes harrowes and axes of iron 2. Sam. 12.31 As God is a greater King so is the abuse of his Embassador the refusall of his peace and amitie more contemptuous and dishonourable As hee is more iust so is his wrath more inexorable as hee is more mightie so is his vengeance more intolerable Ye haue heard somewhat of your place and dutie from this that God is the chiefe worker and owner somewhat againe from this that we are Gods fellow-labourers but now I come wholy to you my deare brethren and to that part of my text which properly concerneth you Ye are Gods husbandrie and Gods building First ye are Gods husbandrie Beza translates it Gods arable but as I presume that word is of too narrow signification seeing God is called an husbandman euen in respect of his Vineyard which euery man knowes is not arable and Noah is said to play the Husbandman planting a vineyard So then from what part of Husbandrie soeuer the metaphor bee taken ye are that husbandrie From the vineyard Ioh. 15.1.5 We are branches of the Vine whereof God is the husbandman The Vineyard of the Lord of Hosts is the house of Israel Esay 5.7 and the men of Iudah are his pleasant plant From the arable ye are Gods Corne-ground that must be fallowed Ier. 4.4 Break vp your fallow grounds sow not among the thornes And what other is meant by the ground good or badde receiuing the seed Mat. 13. Luc. 8. but the bearers of the word preached From the pleasant pasture The Church for pleasure and plentie is Gods Carmel Esâ—â— â—2 16 Psal 68.15 Iustitia in Charmel sedebit Gods Bashan The mountaine of God is as the mount of Bashan finally vpon the Church as vpon Iacob is the smell of a Field that the Lord hath blessed Gen. 27.27 Yee are Gods building house and land mannor and demaines make an absolute possession The Church is not onely Gods vine but his vine vpon his house sides Psal 128.3 such is the wife to her Husband Such is Christs Spouse or rather Vineyard and house and all His corne-ground and his barne but his corne-ground here his barne in Heauen His pleasant pasture whiles hee wanders in her loue His retrait Pro. 5.19 and place of habitation when turning from the troubles of the world hee quiets himselfe in his loue Zeph. 3.17 His husbandry tilled dressed fenced by him his building founded fashioned furnished by him and both husbandrie and building in one because both rooted built in him Col. 2.7 Esay 61.3 Rooted in him as a tree of righteousnesse the planting of the Lord that he might be glorified Built vp in him Ephes 2.21 in whome all the building coupled together groweth into an holy Temple in the Lord. In whom ye also are built together to bee the habitation Ephes 2.22 of God by the spirit Loe here then a growing-Temple Psal 92.13 in which whosoeuer bee planted shall flourish in the courts of God Gods house and the furniture of his house is built of greene growing timber Our bed is greene of liuing stones Can. 1.16 1. Pet. 2.5 Else how should the Church bee a spirituall house as there she is called vnlesse shee were an house not inhabited onely but animated also with the spirit of life a liuing house that she may be the house of the liuing God 1. Tim. 3.15 For application of this point If yee be Gods husbandrie beloued and that laboured vpon by his seruants the Ministers ye must yeeld fruit for God and fruit for his seruants Fruit for God If in all this time with all this paines the Regions bee not white to haruest they are drie and barren for the fire But what fruit thernes and weeds Indeede that is the fruit our corrupt nature naturally yeildeth being as the accursed earth that brings forth thornes and thistles to Adam Gen. 3.18 and his sinfull issue But ye are Gods husbandrie not his possession onely but his possession husbanded therefore yee must bee Heb. 6.7.8
Deuils daunce first into Schisme then into Heresie as Augustine obserueth in the Donatists woe worth they I say who thus renting themselues from the Temple of Christ amongst vs doe seek with axes and hammers with the axes of their tongues and the hammers of their heads to deface and batter downe this beautifull pile But if any man destroy the Temple of the Lord him shall God destroy saith our Apostle verse 17 Ye must no lesse be fitted for the Lords entertaiment Euery man according to his degree loues to haue his house trim and delight some The Deuill himselfe likes well when his house is emptie swept and garnished Mat. 12.44 emptie of good thoughts swept from good exercises garnished with appearances and incitements vnto euill The Lord in a contrarie sense loues to haue his house also emptie swept and garnished Emptie of pride and vaine-glory swept and ridde of the sluttish corners of vice and impuritie garnished with his owne armes of holinesse and with the image of his sonne the new Creature This shall bee a Temple in the Lords eyes more beautifull then that of Salomon yea by his owne sentence preferred before it Esay 63.1.2 Where is the house that ye will build vnto mee and where is that place of my rest To him will I looke euen to him c. Wouldest thou then entertaine this guest Dresse vp thine house garnish the Temple of thy soule with grace paue it with loue so was Salomons pallace paued with the loue of the Daughters of Ierusalem Cant. 3.10 Thus if thou build God an house 2. Sam. 7 he will build thee an house as hee promised Dauid Yea thus building thou buildest not for God only but for thy selfe a good foundation for the time to come when all other buildings 1. Tim. 6.19 and their foundation the Earth shall faile For in this world what buildest thou An house Yea rather a lodge ◠an Inne where thou shalt be but a guest if not abide there still or leaue it to those that can abide in it for euer A Church a place for Gods seruice as this A gracious worke and well may wee crie Zech. 4.7 grace grace vnto it but oh how much more glorious a Temple in Gods eyes is the heart that in an holy desire to further this worke of the spirituall building was moued either to enterprise or to finish it Thus Reuerend Fathers and Bretheren haue I endeauoured to open these wordes and to allot to our seuerall callings seuerall instructions Now to close vp text and booke and withall to remit our professions thus seuered giue leaue for a word of farewell First vnto you my fellow-labourers with the Lord in the Lord. Wee are so labourers with God that we are also with the people a part of Gods husbandrie and his building Inde pasco vnde pascor inde vobis appono vnde ego viuo sayth S. Augustine As therefore it is our dutie Ministeriall to preach vnto others so it is our dutie Christian and generall to take care 1. Cor. 9.27 that whiles wee preach vnto others we our selues be not reproued therefore to preach that to our selues which wee preach to them When we preach to others wee dresse the cōmon earth whence we are taken and it is meete earth should till earth but that is not enough Wee must husband our owne earth They made mee a keeper of the vines Cant. 1.5 saith the Church but I haue not kept mine owne vine Indeed wee may say Quis custodiat ipsos Custodes Psal 121.4 Who but the keeper of Israel To him let vs pray that whiles wee doe dolare lapides hee would vouchsafe dolare artifices Secondly vnto you my deare Bretheren you are not so discharged eyther by Gods soueraigne or our subordinate working but that you must also put to your hands and worke out Phil. 2.12 not the price but the assurance of your owne saluation yea of one another A dutie enioyned all Christians vnto all so farre as we may by prayer example and such like common duties especially in your families the little nurseries and Seminaries of Church and Common-wealth to looke that God haue a pettie Church and as it were a schoole of petties a great helpe vnto their profiting a great furtherance to the Ministers paines Finally when extraordinarie calling bringeth any of you to assist as now you doe in the inspection and reformation of the bodies of the Countrie to shew your selues men circumspect and friendes to your owne consciences which you cannot be vnlesse with an vpright respect to the religion of your oath and the good of the places where you dwell you carefully and vnpartially discharge the trust committed vnto you Thus we with you and you with vs husbanding and being husbanded edifying and being edified shall approue our mutuall seruice vnto the great shepheard 1. Pet. 2.25 and Bishop of our soules Christ Iesus the Iust To whom c. Errata Page 13. lin last for proue read afford p. 21. l. 25. wrath r. wealth p. 54. l. 5. Campe r. Lampe p. 63. l. 15. watchfulnesse r. watchlesnesse p. 70. l. 10. obedience r. abstinence p. 91. l. 18. r. wheate by measure and the appointed c. Ibid. in Marg. Isay 28.25 26. Ibid. lin 20. Bazaliel read Bezaliel p. 98. l. 22. inheritage r. inheritance p. 99. lin 26. day r. dayes p. 102. l. 9. congruit read congruat Ibid. l. 14. enioy r. enuië p. 106. l. 12. same beames r. sunne beames p. 116. l. 6. we r. ye p. 127. l. 9. remit read revnite THE DISCOVERY OF THE HEART TRACED BY HIS Treasure Jn a Sermon preached vnto an Honourable assembly at BATH SEPT 19. 1613. By SAMVEL CROOKE PSAL. 4.6 Many say Who will shew vs any good but Lord lift vp the light of thy countenance vpon vs. LONDON Printed by Will. Stansby for Nathaniel Butter and are to be sold at his shop vnder S. Augustines gate 1615. TO THE RIGHT WORSHIPFVLL IOHN TONSTAL ESQVIER GENTLEMAN VSHIER to the Queenes Maiestie health and happinesse WOrthy Sir Of whom being loued for the truth J may and must professe with the beloued Disciple 2. Ioh. ver 1. that I loue you in the truth and not J only but also all that haue knowne your vnfained loue vnto the truth As you were the meanes to bring these Meditations vnto the hearing of many so now they are not lesse glad then bold vnder your name to offer themselues to the view of all Wherein my desire and ayme hath beene to direct both the worldly hypocrite and the weak Christian in the search and knowledge of himselfe A point of no lesse difficultie then necessitie but the same light of the Word that sheweth vs the necessitie doth also aide vs against the difficultie teaching both the Hypocrite to iudge of his worldly though disguised disposition and the weake Christian to descrie his happie though concealed condition The one by his