which the heart best loueth there is the heart whether we loue it because we like it or like it because we loue it There indeede is the heart not so much where it Liues if we beleeue either Philosophie or experience as where it Loues Admit a Treasure it is easie to know both the Treasurie the Heart that imbraceth it and the Treasurer or else hee wants his will the Man that affects it And if he affect it for it selfe as here is supposed hee bestowes his reasonable infinite appetite vpon it for whatsoeuer is loued for it self is loued infinitely The Treasure therefore and the Heart are neuer parted whatsoeuer the hand bee neither is the Heart parted vnto this Treasure for it is wholly taken vp with the loue of it Neither can it be imparted or communicated vnto any other thing with it but is onely tied vnto this one Treasure affecting all other things respectiuely as they make with or against this onely best beloued See this in the seuerall sorts of treasure which men affect they are but two we may the better suruey them One man hath his Treasure on earth Where is his Heart In heauen Nay heauen is hell to such an one and heauenly exercises are as hellish torments Oh torment him not before his time If you can shew him any good as he cals good If you can fill his God-belly with som hidden treasure som delicious morsell If you can prophecie to him of Wine and strong drinke If you can helpe him with any of that Godlinesse which hee meanes viz. Gaine then come and wel-come But if you come with your dreames of another world Act. 24.26 of heauen and hell of Righteousnesse Temperance and the iudgement to come you trouble Faelix his felicitie you bring him in danger of a quaking Ague either you shall pardon him for hearing you any farther or you shall giue him leaue to heare as Ezekiels hearers Ezek. 33.31 His mouth making iests at you his heart going all the while after his couetousnes Ier. 22.17 For indeed both Eyes Heart are only for couetousnes that which comes thereof Another man hath laied vp his treasure in heauen where is his heart on earth thinke you nay Psal 73.25 Whom haue I in heauen but thee and I haue desired none in earth with thee Psal 27.4 One thing haue I desired of the Lord that I will require that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to visit his holy Temple Phil. 3.7.8 The thinges that were vantage to me the same I counted losse for Christs sake yea doubtlesse I thinke all things but losse for the excellent knowledge sake of CHRIST IESVS my LORD for whom I haue counted all things losse and doe iudge them to be dung that I might winne Christ 2. Cor. 4.18 For we looke not on the things which are seen but on the things which are not seen for the things which are seen are temporall Psal 4.6 but the things which are not seene are eternal Wherfore though many say who will shew vs any good yet Lord lift vp the light of thy countenance vpon vs. Let others cōtent themselues with a portion in this life Psal 17.14 15. whose bellies thou fillest with thy hidden treasure but I will behold thy face in righteousnesse and when I awake I shall be satisfied with thine Image Do you not note how the heart goes after the treasure How it is wholy possessed with it How it disdaines to entertaine a riuall In so much that the one of these men will not tast of the others delicates Psal 141.4 What doubt then but where the treasure is there is the heart also If in earth it giueth poise to the soule to sinke with all If in heauen it giueth wings not of a Doue or of an Eagle but of an Angel to ascend withall that where the treasure is there may the heart be also Is there any then among vs Right Honourable and Beloued that would know where his stray hart is or where his treasure is he shall be sure to finde the one by the other but because the heart is most cunning and deceitful aboue all things who can know it Ierem. 17.9 and as Aug. saith Cor omne omni cordi clausū no one heart can vnlock an other let vs a litle extend this line of our Sauiour and by his direction that made and therefore knowes the heart indeauour to finde out this same fugitiue We neede seeke it but in two places For by our Sauiours diuision in the two former verses euery mans treasure is either in earth or in heauen but they are wide you will say True but wee neede but bring conscience to the doore it will easily discerne the Treasure and by the treasure the heart For my part mee thinks I descry in each of these Regions a twofold order of hearts one open and manifest an other close and concealed yet with diligence to be discouered as we will see in the seueralls To begin with the worldling whose hart pointeth to the earth as the loadstone to the Pole we may plainly see this leprosie in most mens foreheads and yet they will denie it too For the worldly man seldome thinks himselfe worldly frugall if ye will but not couetous nay when all men else both see and say it then doth hee shut both his eyes and eares against it better knowne to any man then himselfe But happily euen now hee hath forgot to shut the doore or the Lord may wee know he can break open the Iron gate of his heart that hee may begin to see and to abhorre himselfe In a manifest worldling therefore wee shall see these apparent characters prouing his heart and treasure to be vpon the earth First looking to the earth and earthly treasure Pro. 21.6 which as Solomon saith is vanitie tossed to and fro of them that seeke death wee shall see by the Ball who are the Tennis plaiers or as a man is knowne to trauaile to Fayre or Market by his cariages his company his communication so it will appeare that most men minde and ayme at earthly things if we consider 1. Their course of life and actions all taken vp in buying and selling eating and drinking building and planting and such like this is their businesse while they liue their storie when they are dead like those of the old world and of Sodome Luk. 17.26 c. without any care or prouision for their spirituall and euerlasting estate 2. Their companie birds of the same feather I speake of the cōpanie which they choose and delight in Such as will ioyn with them in excessiue sports and pleasures such as can aduāce their worldly proiects or happily vppon whose ruines they may build their couetous and ambitious designes But if any man refraine from iniquitie Esa 59.15 refuse to
duellatores fighters at home fighters abroade Cant. 1.6 keepers of our owne vines and keepers of the cōmon vineyard of Christ our Salomon Cant. 8.11 Others haue a single wee a double warfare with others and for others with others as wee are of the house of Israel for others as we are of the house of Aaron for both regards we are to take heed Act. 20.28 for the first to our selues for the second to al the flock ouer which the holy Ghost hath made vs ouer-seers If wee neglect the charge of our owne vines may not the Lord say that from the Prophets Ier. 23.15 wickednes is gone forth into the whole land For how shall wee perswade others to fight against sinne vnlesse wee can commend vnto them the same fight Phil. 1.30 which they see or beare to bee in vs how shall wee presse to kill our Lords Enemies in others if wee nourish them in our owne bosomes if wee resolue not with blessed Paul 1. Cor. 9.27 that euen our owne flesh first being sedes hostis shall be sedes belli and being sedes peccati shall bee sedes supplicii Leuies blessing consists of Thummim Deut. 33.8 aswell as Vrim integritie as sufficiencie and on the skirt of Aarons Robe Exo. 28.33 c. there were not only Bells but pomegranats a type to be expressed in vs Ministers of the new Testament of whom the people must not only heare the sound but see the fruit or else our golden bell will be but as sounding brasse 1. Cor. 13.1 or as a tinkling cymball In a word as the sinne so the reformation of the people beginneth in our Tribe The Lord so purge and fine vs sons of Leui that wee first may bring offerings to the Lord in righteousnesse Mal. 3.3 4. and then the offerings of Iudah and Ierusalem may bee acceptable to the Lord. On the other side if wee neglect our charge concerning the vineyard of Christ If wee seuer the worke from the worship the dutie from the dignitie If we thinke our selues too good or too great to till our Lords ground which as one said of the arable of old Rome reioyceth to bee turned vp vomere patritio If wee bring no stuffe to our Lords building or insteed of stone timber mettall nothing but glasse bright and brittle If wee bee like Sauls Souldiers without speare or sword in the day of battaile 1. Sam. 13.22 or hauing a sword a gift doe not vnsheathe it or but vnsheathe it for shew nor brandish it for vse If we doe but muster not fight or flourish only as Fencers with a rebated edge but neuer drawe bloud Ier. 48.10 If we doe cauponari bellum 2. Cor. 2.17 not belligerare make merchandize of our war and boot-haling in steed of battaile If we vainly thinke to discharge our selues of the account of soules committed to our keeping because whiles wee had here to doe 1. Kin. 20.39.40 and there to doe not idle but otherwise employed they slipt away miscaried without our knowledge Ezek. 44.8 Jf we our selues keep not the ordinances of the holy things of God but set others for vs to take the charge of his Sanctuarie If such be our practizes and pretences Fathers and Brethren what shall we answere vnto that great shepheard and Bishop of soules 1. Pet. 2.25 at the dreadfull day of his oecumenicall visitation True it is the conflict is so great Ier. 15.10 to striue with the whole earth the labour so thanklesse to vex them that dwell therein Reuel 11.10 the successe oftentimes so vncomfortable Esa 49.4 to spend our strength in vain and for nothing that no maruaile if the best seruants of Christ taking their hard taske to heart bee readie sometimes to bewray their frailtie and to crie Ier. 15.10 Woe is me my mother that thou hast borne mee c. and otherwhiles to giue ouer resolue Ier. 20.8 9. not to make mention of the Lord or to offer his word to the daily reproch and derision of prophane men But this tentation cannot long preuaile Ibid. if either we feele the word of God as a burning fire shut vp in our bones and forcing a vent or see the Lord Ibid. vers 11. as a mighty giant standing at our right hand readie to rebuke Zech. 3.1 2. not men only but also Satan 2. Cor. 2.14 15 and to make vs alwaies to triumph in Christ as a sweet sauour vnto God whether in them that are saued or in them that perish Nay rather if we be truly humbled with the awe of Gods holy Maiestie we shall see and be waile euen the best of vs our owne share in the common corruptions and crie out with the Prophet Woe is me Esa 6.5 I am vndone for I am a man of polluted lips and I dwell in the middest of a people of polluted lips c. that mourning with Iohn Baptist we may happily prevaile with some to weepe after vs and hastning the haruest of conversion Matth. 9.37 Reuel 14.14 15. wee may preuent the Angell otherwise readie with his sharpe sickle to the haruest of destruction Mal. 4.6 so turning the hearts of the Fathers vnto the children and that is Luk. 1.17 of the disobedient to the wisedome of iust men that the Lord may not come smite the earth with cursing The Lord make vs such Pastors after his owne heart Ier. 3.15 15.19 after his owne mouth that we may both saue our selues 1. Tim. 4.16 and them that heare vs 1. Pet. 5.4 and that when the chiefe Shepheard shall appeare being found so doing Luk. 12.43 we may receiue at his hand an incorruptible crowne of glorie S. C. THE MINISTERIAL HVSBANDRIE 1. CORIN 3.9 For we are workers together with God ye are Gods Husbandrie ye are Gods building RIght Honorable Reuerend and welbeloued brethren in Christ being all met together by the prouidence of God in the presence of God about the worke and businesse of God what meditation can there be more sutable and seasonable for the worke in hand more profitable for vs then to consider First who it is in whose presence and about whose worke we are met 2 Who and what wee are that are met 3 What the worke is where about we are met For which purpose I haue made choise of a portion of Scripture taken out of the first Epistle to the Cor. Cha. 3. vers 9. For wee are workers together with God ye are Gods husbandrie ye are Gods building VVHich wordes will lead vs into all these considerations and answere all these questions 1 Who it is in whose presence and about whose worke we are met God the chiefe worker with vs the onely owner of you 2 Who and what are we An. 1 Wee Ministers labourers with God vpon you 2 You hearers the subiect of Gods labour and ours 3 VVhat is
the worke of God performed by vs on you An. A spirituall husbandrie and building Three maine pointes therefore First concerning God Secondly concerning vs Christians Thirdly concerning the worke and each of these subdiuided into 2. First that concerning God according to a two fold relation to vs that are workers to you that are wrought vpon Secondly that concerning vs Christians according to our different places and functions wee workers you the thing wrought vpon Thirdly that concerning the worke according to a two-folde similitude of husbandrie of building But the latter falling into the other two shall not need any seuerall consideration We are labourers together with God ye are Gods husbandrie ye are Gods building Being thus to goe through the body of the art not of the Ministrie only but of Christianitie if Hipocrates said Ars longa vita breuis well may I say Horabreuis yet vnto both respect must be had that I may in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so serue the Lord in handling this large matter that I may proportion my selfe to the scantling of time in regard of the measure So much the rather must I craue your Christian attention that the breuitie whereto the streights of time necessarily vrge mee may not hinder the vnderstanding or benefit of that that shall be deliuered And first concerning God we are occasioned to consider him as a worker and as an owner But first as a worker then as an owner not so among men who first make land their owne then plant till build c. First are owners then workers but God if hee did not worke and make should haue nothing to owne Wherefore as in Creation he first made the World and all the hosts of it and then stiled himselfe the Lord of Hosts and by his labour proues his title Psalm 95.5 The Sea is his for he made it c. so in this new Creation or Regeneration by the word of truth of which here First he worketh men to his own image and then owns them First purgeth them that being purged they may bee a peculiar people to himselfe takes the drosse from the siluer nay turnes the drosse into siluer that there may proceed a vessell for the finer Psal 95.7 100.3 and here againe by his trauaile proues his title He hath made vs and not we our selues wee are his people and the sheep of his pasture First therefore see how he workes we are labourers together with God labourers with God not without therefore God is one among the rest Yea with God not God with vs but we with him as the seruants with their Mr. therfore God is the principal Three thinges there are saith Bernard in the worke of our saluation which God properly challengeth to himselfe from all co-workers men and Angels Viz. predestination creation inspiratioÌ„ of the last of which in the sixth verse it is said God only giueth the increase That is blessing to the word preached making it fruitfull by the grace of his spirit to the conuersion of the heart Euen in materiall husbandrie a man saith August may so farre dresse a vine as to digge plant and prune it but raine vpon his vine hee cannot If he can water it with whose water He maie ducere riuum but it is God that doth implere fontem but when all is done incrementuÌ„ dare sar mentis non potest formare fructus noÌ„ potest modificare semina noÌ„ potest tempora gignendi tempe rare non potest Deus qui omnia potest agricola noster est Hee cannot giue clusters to the branches forme to the fruites qualitie to the seeds temper to the seasons God therefore that can do all is our husbandman And such he stileth and setteth forth himselfe vnto vs. I am the vine saith Christ and ye are the branches Iohn 15.1 and my Father that husbandman Esa 5.1 My beloued saith the Prophet who is the Prophets beloued saue God in Christ that loued him first my beloued had a vine in a verie fruit full hill Salomon speaking of another Salomon Cant. 8.11 greater then Salomon saith thus Salomon had a vine in Baal-hamon c. It is said of Noah that he began to be a man of the earth so saith the Hebrew or a man exercising himselfe in tilling Gen. 9.20 or husbanding of the earth and metaphorically the same may bee said of God Why not a man of the earth as well as Exod. 15.3 a man of warre Not as Adam and Noah for tilling the earth from whence they were taken no these were of the earth earthy hee is the Lord from heauen heauenly but for tilling the earth which he had taken out of the earth for tilling and husbanding our earth is God called an husbandman that trueth might budde out of this our earth Psalm 85.11 hath his righteousnesse looked downe from heauen And not our husbandman only but our mason and our carpenter also to hew and square vs to plane and pollish Heb. 3.4 to build and beautifie vs as a spirituall temple vnto himselfe Wisedome is her owne Architect Prou. 9.1 to build her an house and to hew out her seuen pillars and Christ himselfe vpon that rocke which is himselfe or faith in himselfe Math. 16.18 will build his Church so strong that the gates of hell shall not ouercome it Of other buildings families common-wealths and kingdomes God is the builder How much more of his Church his owne family and kingdome how much more may it be said of this then which is true of the other building Except the Lord build the house Psalm 127.1 they labour in vaine that build it except the Lord keepe the City they watch in vaine that vndertake to keepe it Proper names of pastorall office are no lesse ascribed to God in Christ as Pastor Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he should say Archbishop 1. Pet. 2.25 5.4 Archpastor beeing that one Pastor that giueth words vnto the Wise Eccles 12.11 and Vertue vnto their Wordes that only Oecumenicall Bishop Iohn 10.16 Heb. 13.20 in relation to whom there is but one sheep-fold as but one sheepheard that great sheepheard of the sheepe Iohn 10.11 that good sheepheard that giueth his life for his sheepe Idem pastor et pascua idem agnus et leo saith Aug both pastor and pasture both Lambe and Lyon Ipse pastor ipse pascua ipse redemptio saith Bernard Yea God is not onely thus aboue all but through all and in vs all not onely giueth encrease without Paul or Aâ—ollos but planteth by Paul watreth by Apollos Colit per nos incrementum dat sine nobis not onely prospereth and confirmeth the building of himself but foundeth by Paul edifieth by Apollos not onely in Paradise preached immediately to Adam so inchoating and sanctifying the Pastorall office but since by Adam Noah Abraham Moses Paul Apollos and the rest continued
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
the spirituall husbandrie and building now wee are to come to the worke wrought to the thing owned but that we may not without the mediate consideration of the instruments the Ministers whom God hath set betweene himselfe and the people For so Moses saith Deut. 5.5 At that time I stood betweene the Lord and you to declare vnto you the word of the Lord adding a reason for ye were afraid c. which in the same place verse 25. and chapter 18.15 is more fully expressed viz. How the people fearing to heare GOD speak by himselfe desired that thenceforward hee would speake vnto them by Moses and by a Prophet succeeding Moses sitting in Moses chaire So the Lord established it as a Law in the Church for euer that he would speak to vs by an interpreter an Embassadour God Iob. 33.23 2. Cor. 5.19 was in Christ reconciling the world vnto himselfe and hath committed to vs the word of reconciliation Now are wee Embassadors for Christ c. Agreeable to that here Cor. 5.20 wee are labourers together with God Ministers then are fellow-labourers with God Fellowship with God is to be considered in two respects 1. In regard of paritie and equalitie so God hath no fellow onely the three that beare record in Heauen as they are one in essence so are they equall in attributes Phil. 2.6 Christ himselfe though as God in the forme of God he thought it no robberie to be equall with God yet as man was is and for euer shall bee inferior to his Father Ioh. 14.28 My father is greater then I saith Christ And when all things shall be subdued to the Sonne then shall the Sonne also himselfe be subdued vnto him that did subdue all things vnder him c. 1. Cor. 15.28 1. Cor. 15.28 2 In regard of association wherin are three degrees The first proper to Christ tho Mediator in regard of Hypostaticall vninion of person and incomprehensible communion of power whereby Ioh. 17.22 as hee is one with the Father so his workes Ioh. 5.17 and the Fathers are the same The Father worketh and I worke Zech. 13.7 Hence it is that God calleth him the man my fellow or next neighbour The second commune to all Christians consisting 1 In this life in communion of grace 1. Ioh. 1.3 That our fellowship may be with the Father and with his Sonne Iesus Christ 2 In the life to come in communion of glorie Iohn 17.21 That they all may be one as thou O Father art in me and I in thee c. The third betweene both the former specially appropriate to Gods Ministers of which here and it is the association of labour because wee concurre and conspire with God as subordinate vnto him in the worke of conuersion and edification of his elect God so employeth his Ministers that they also are coworkers with him saith Augustine not that we adde vnto the power of God but that wee obediently apply our selues vnto the working of God 1. Cor. 2.15 saith Aquin. speaking of the thinges of God not in the wordes which mans wisdome teacheth but which the Holy Ghost teacheth saith our Apostle The words of the wise being pungent as goades to pricke forward the slow and firme as nailes to fasten the loose and vnstable soules but such and so farre as they are giuen by that one Pastor God of whom we haue already spoken The Scripture cals the Ministers Gods seruants The seruant of the Lord must not striue The Lord and seruant 2. Tim. 2.24 are Relatiues that is Contraries opposite in the generall yet hauing mutuall and specificall reference each to other Hence it is that the Minister is cōsidered somtimes with opposition as he is the seruant not the Lord the instrument not the hand man not God and so his operation is weake and ineffectuall sometimes againe with reference vnto God to whom he is subordinate and so his cooperation is mightie through God and energeticall able to beget children in Christ Iesus through the Gospell 1. Cor. 4.15 able to saue those that heare him so that Ministers are called Sauiours 1. Tim. 4.16 able to beat downe the strong holds of the imaginations of the proud and rebellious heart Obad. vers 21 2. Cor. 10.3.5 2. Cor. 2.16 able to be the sauour of life vnto life and of death vnto death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle there whereto himselfe answereth Chap. 3.5 not as of our selues but our sufficientie is of God who also hath made vs able Ministers of the New Testament c. In this Relatiue sence wee are here said to be coworkers with God Instruments not laid vp or lying loose but in the hand of the Artificer Embassadors not reporting the message onely but representing the authoritie of our Master 2. Cor. 5.20 as though God did beseech you through vs we pray you in Christs stead that ye bee reconciled vnto God Labourers not vpon the building and husbandrie onely of the owner but in the strength and vertue also of the chiefe worker For wee are not onely workers for him but coworkers or labourers together with him And then no maruel if God Act. 20.32 and the word of his grace be able to build men vp farther and to giue them an inheritage among them that are sanctified Rather may wee maruaile that at any time the Word of GOD should faile of his effect or that any of his fellow labourers should say I haue laboured in vaine Esay 49.4 I haue spent my strength in vain for nothing Deut. 32.47 Esay 55.10.10 But indeed it is not a vain word but as the raine that commeth downe from Heauen and returneth not but watereth the earth c. so shall my word be that goeth out of my mouth it shall not returne vnto mee voide saith the Lord but shall accomplish that I will and prosper in the thing whereto I sent it Vaine therefore it may bee in regard of the ordinarie reuealed will of God the conuersion of sinners at which the Minister aimeth not in regard of the absolute counsell of GOD which is that they that heare it shall eyther bee saued or condemned by it God therefore Mat. 20.1 hauing a Vineyard to dresse looks out for laborers At the first indeed when there were no labourers he dressed it wholy himselfe as in the dayes of Adam vntill Seth after hee beganne to employ the Patriarkes in their generations and families in whom Christ by his eternall Spirit 1 Pet. 3.9 went and preached In the day of Moses he established a perpetual Law of prophesie and succession of Prophets and Priests with whom Prophets especially hee so conspired that the Prophet Esay for one is bold to say Esay 48.16 The Lord God and his spirit hath sent me In these last dayes hee hath spoken vnto vs by his sonne Ebr. 1.2 Rom. 15.8 Who in the dayes of his flesh
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
foolish or rather thus They say as wisemen say and do as fooles doe vaine men that did pretend the contempt of the world but that very contempt was of the world and therefore our Sauiour auoucheth it to bee Impossible with man Mat. 19.23 c. that a rich man should enter into heauen but with God saith hee euery thing euen this is possible He cā teach vs to reioyce as if we reioyced not to buy as if we possessed not to vse this world as if we vsed it not He can teach vs to seeke these things as our daily bread with a secondarie care after his kingdome and righteousnes Hee can teach vs not to resolue and say I will bee rich the high way into temptations and snares 1. Tim. 6.9 into foolish and noysome lusts which drowne men in perdition but to pray with AGVR Giue me neither pouertie nor riches feede mee with foode conuenient for me Pro. 30.8 Hee can teach vs to subordinate all our labors and endeauours vnto prouidence saying If the Lord will Iam. 4.15 I will doe this and that He can teach vs to keepe vnder these Treasures as dangerous subiects in seruitute not to set them vp in imperio èo magis Domini quo minus cupidi saith S. Barnard hee can teach vs to reckon these blessings as our Lords Talents the onely meditation to inure vs both to Vse them with care for his aduantage and resigne them with comfort as glad of our discharge Hee can teach vs to lay vp euen these earthly possessions in heauen by Almes and Well-doing whereof this Treasure is the fewell 1. Tim. 6.19 so laying a good foundation not of merite but of assurance against the time to come and making vs friends with the riches of iniquitie Luk. 16.9 to bid vs welcome into euerlasting habitations And indeed so onely are riches laide vp in safetie Lay them vp on earth and make them as sure as thou canst either the moth and canker that breede in them will corrupt them or the theefe will breake thorough and steale them from thee But hee that conuerts his riches into Almes and good workes Luk. 12.33 puts Treasure that cannot faile into bagges that cannot waxe old And relies henceforward not vpon Lockes and Barres but vpon the credit and trust of God his debtour both for the principall and for the interest for the aduenture and for the returne Oh it is good being Lenders when God is the borrower and Merchants where Christ is the Assurer Let others then distrust their Lord and put their confidence in their seruant Psal 10.3 Let them blesse themselues in their couetousnesse with contempt of God Let them trust in incerto diuitiarum 1. Tim. 6.17 the doubtfull and inconstant lot of Earthly Treasure But let vs take heede of this Cardiacapassio this poysonous and pestilent humour of worldlinesse that by a naturall proprietie strikes instantly to the Heart so setting it on fire that as the fire Pro 30.16 it neuer saith it is enough So poysoning it with worldly loue that where it lights it kils the loue of God and will make euen the Magistrate transgresse for a morsell of bread as Solomon speakes Pro. 28.21 Ezek 13.19 and the Minister to pollute God among his people for handfulls of Barly as the Prophet Ezekiel saith and which is yet worse if worse may be so possessing it with self loue which as Aug saith is vermis diuitiarum the canker-worme of riches that there is litle or no hope of amendment Pro. 28.11 for the rich man saith Salomon is wise in his owne eyes Pro. 26.12 therefore more hope of a foole then of him Wherefore let vs leaue these worldly wretches these Antipodes to God and his Kingdome who as men reenversed more like trees then men haue rooted both head and heart into the earth and set heauen at their heeles who haue their portion in this life if indeed it may be called a portion which they shal answer for as for pillage and robberie being without any right in Christ vnto the least morsell of bread without any assurance by couenant of the continuance of their wealth honour pleasure c. who like the horse are mastred and commanded by their burden and yet this is all their consolation while they can keepe it and the beginning and praeludium of hell when they are depriued of it who happily may feele no bands Psal 73.4 but assuredly shall haue no comfort no peace in their ends Ier. 17.19 whose names being written in the earth Psal 49.18 howsoeuer while they liued they blessed their soules and were praised of men while they were able to make much of themselues yet being entred into the generation of their fathers Vers 19. proue that to be true that man being in honor without vnderstanding becomes like the beasts that perish Vers 20. who yet herein are worse then the beasts that they must be dragged out of the prison of their graues to behold him whom they haue pearced Reuel 1.7 at what time there shall bee no Moses to stand in the gap for them no Aaron to step betweene the liuing and the dead no Noah Daniel or Iob to pity or pray for them yea when there shall be no more mercie no more patience no more repentings in God towards them but iudgment without mercie or mitigation God laughing at their destruction Pro. 1.26 Psal 58.10 and the Saints reioycing to see the vengeance that they may at length wash their feete in the bloud of the wicked when there shall bee no rocks Reuel 6.16 nor mountaines to fall vpon them 2. Pet. 3.10 when the earth and workes therin which they made their treasure shall melt with heat and bee consumed Oh hopelesse wretches what treasure then will they haue to trust to shall not the prouerb then be verified with them Mal. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their treasure turned into coales not only because that day of the Lord that burneth as an Ouen shall consume the earth where they laid vp their treasure but also because euen these treasures wherein they trusted shall then rise vp in iudgement against them Iam. 5.3 and eate their flesh as it were fire so farre are these earthly treasures from auailing in the day of wrath Pro. 11.4 as Salomon speaketh To leaue these men Beloued and to conclude let vs embrace those heauenly treasures of righteousnesse which are only able to deliuer from death let vs cast in our lot with the children and friends of God who like God himself in some sort haue heauen for the throne of their heart and the earth for a footstoole vnder their feet who euen in this life haue right to all things by couenant and promise and therefore whatsoeuer they enioy is their owne neither Man nor God can impleade them for it who whatsoeuer their fare be eate of the labour of their hands Psal 128.2 and are blessed and it is well with them to whom whatsoeuer their lodging be the Lord giueth rest as vnto his beloued Psal 127.2 with whom all the creatures are in league Iob. 5.23 affoording them a commodious thorow fare and many a comfortable baite in the way of this life who haue the Saints for their companions Psal 91.11 the Angels for their guard Ianisaries for whose sake euen Kings are reproued Psal 105.14 and curbed that they can doe them no harm of whom there is no prayer but being perfumed with odours by that Angell Reuel 8.3.4 our Lord Iesus Christ it ascendeth vp into remembrance before God no word spoken in Gods behalf but it is written in that booke of remembrance Mal. 3.16 which the Lord keepeth for them that feare him and thinke vpon his name no teare shed for their owne or the common sinnes Psal 56.8 but it is put into that bottle and register of God who in the time of this pilgrimage haue many a mount Nebo many a Sabbath many an holy exercise many a greeting from the holy Spirit the comforter that giues them a token and inkling of the land of their inheritāce who in death are full of hope and blessed comfort being now to passe in soule vnto the celestiall Ierusalem Heb. 12.22.23 to the company of innumerable Angels to the congregation of the first borne to God the Iudge of all to the Spirits of iust and perfect men and to Iesus the Mediator who shall receiue this depositum this gage of their bodie at the last day but changed Phil. 3.21 and fashioned according to the glorious body of our Lord Iesus Christ Oh how spirituall shall the spirit bee when euen the body shall be spirituall how glorious when euen the bodie shall be glorified oh how blessed shall both soule and body be when we shall be one with God our Sauiour when God shall be all in all vnto vs 1. Cor. 15.28 Reuel 21.3 and our God for euer with vs our Sunne to shine vpon vs our Temple to hallow vs our foode to nourish vs our treasure our heauenly and euerlasting treasure to enrich vs That we may therefore so choose this better part the treasure of grace in this life as we may not faile of the treasure of glorie in the life to come The Lord for the riches of his mercie vouchsafe vs in and thorow our Lord Iesus Christ To whom c. Pro. 10.2 The Treasures of wickednesse profit nothing but Righteousnesse deliuereth from death