105.3 Let the soule of them that seeke the Lord reioyce 2. Chron. 15.2 For the Lord is with thee if thou be with him and if thou seeke him he will be found of thee Pro. 2.4.5 If thou seekest grace as siluer and searchest for her as for treasures i. e. not with an idle wish which slayeth the foolish Pro. 21.25 because his hands refuse to worke but as the worldling seeketh his Mammon with the vttermost of paines endeauour then shalt thou vnderstand the feare of the Lord and find the knowledge of God It is not here as in earthly treasure many seeke and finde not many find and enioy not some enioy but keepe not for ere they bee aware they come to the parting place either the treasure takes her wings as an Eagle Pro. 23.5 and flies into the heauen or the man must goe to his Mother earth and shee will not haue him but naked as shee sent him forth And yet such an one is said by a common absurditie to die rich Indeed the child of God dies rich and none but he Not he of whom it is said Psal 49.17 he shall take nothing away when he dyeth neither shall his pompe descend after him but he of whom it is said he resteth from his labour and his works follow him Reuel 14.13 not hee that goeth from his treasure but he that goeth to his treasure That preferred the heauenly treasures of grace and of the word of grace before his appointed foode in time of health and now findes them better then physick in his sicknesse Psal 119.72 that esteemed them more then thousands of gold and siluer when mony might haue don much for him and now findes them better worth then al that the wide bosome of the Sea and deep entrals of the earth could affoord vnto him Hee dies rich and richer then euer he was thought to liue His heart fastning on the heauenly treasure in the time of this life findeth his expectation not deceiued but far surmounted at the end of this life and hereafter i◠endlesse and most glorious life For as where the treasure is there will the heart be also so where the heart is there shall the whole man be also With great reason then may I come now to enforce the second point not expressed but implied by our Sauiour namely that the heart ought to be not in earth but in heauen and withall for breuities sake winde vp the third which as the conclusion cleaueth to the premisses that therefore the treasure must be laid vp not in earth but in heauen Consider therefore with me Right Honourable and beloued the Heart the Soule of man on Earth how many absurdities and incongruities it importeth It is a Spirit of a Caelestiall and Angelicall yea I may say of a Diuine nature created by God immediatly and sent downe into this body not to dwell with the body on the earth but to teach the body the way to heauen And shall this Spirit this Angell this Embassadour deale so falsely with him that sent it as to forget his errand and take vp his dwelling in a strange Countrie Shall it be like Iehorams messengers 2. King 9. that being sent to bring in Iehu forsooke their Master and turned after his mortall enemie Shall it enthral it selfe so as to preferre this land of captiuitie before that of her Natiuitie Shall it abase it selfe so as of a Lord and guide to become a drudge vnto the body Shall it not vti sapientiae suae bono as Lactantius speaketh but abiuring it owne principles and elements become no better then sale to keepe a carkasse from rotting Shall it for loue of an Earthly Treasure become an Earthen Heart Corluteum as Augustine speaketh and accordingly frame to it selfe an Earthen Heauen and worship an Earthen God O curuae in terras animae saith the Poet Oh how ill dooth it beseeme I say not now the Soule but the very body of man which God hath erected and aduanced toward heauen and toward himselfe to stoope downe to the Earth as if it grieued a man hee had not beene made a fourefooted beast To the Earth then which nothing is lower but onely Death and Hell saith Lactantius and those so neere neighbours that the Treasure which is laide vp on Earth sinkes to Hell without stay and drawes the Treasurer after it without recouerie But here me thinkes I am rounded in the eare not so peremptorily to condemne the Hauing or the laying vp of earthly Treasure seeing the Holy Patriarkes and Saints were many of them rich and Ioseph is commended for a Storer by which meanes hee became the feeder and store of Israel yea Gen. 49.24 the Disciples of Antioch Act. 11.20 vnderstanding by the Prophecie of Agabus of a generall Dearth approaching sent a prouision of store before hand vnto Hierusalem Finally the Holy Apostle saith that fathers must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 12.14 Lay vp Treasure for their children and he that doth it not Is worse then an Infidell 1. Tim. 5.8 Oh! how are we bound to God that leaueth vs not without direction concerning any duetie For it is indeede not a libertie but a duetie to preserue and improue the good blessings of God for our owne and others commoditie But so to doe is not to Lay vp Treasure on earth in our Sauiours sence vers 19. Neither is that commandement of the Apostle any warrant for the worldling For a man may bring this Treasure in domum non in animam saith the Philosopher into his House not into his Heart Hee may set his marke or seale but not his Heart vpon it saith the Psalmist Psal 62.10 Indeede to set thy Heart vpon profit honour pleasure and make it thy chiefe delight this is to bee not an Vser but a Louer nor a Keeper but a Coyner and that is a direct Traitour For who can beare thee out to set the stampe of thine Heart vpon Gods mettall To make a God of a base Minerall And thy selfe more then a God euen a God-maker So strangely doe Pride and Vilitie meete together in an earthly minde that hee makes himselfe infinitely both greater and baser then indeede he is Greater in opinion and presumption while hee makes new heauens and new Gods Baser in truth and in proofe while for such a creature of his owne hee forsakes the Creator blessed for euer and the end of his owne creation which is to be for euer blessed with his Creator But it is not of flesh and bloud beloued to obserue that temper as to haue riches and not to be had of them to Treasure them vp and not to make them our Treasure Euen wise men among the Heathen haue talked peraduenture yet misled of this wisedome of whom we may say as Demodocus of the Miletians Insipientes non sunt faciunt tamen quae insipientes Fooles they are not yet their actions are
THREE SERMONS VIZ. The Waking Sleeper The Ministeriall Husbandrie The Discouerie of the Heart Preached and published By SAM CROOKE LONDON Printed by William Stansby for Nathaniel Butter and are to be sold at his shop vnder Saint Augustines gate 1615. TO THE RIGHT WORSHIPFVLL SIR IAMES LANCASTER Knight my singular good friend SIR THese being the daies fortold by our blessed Sauiour wherein men as in the daies of Noah Lot Luk. 17.26 c. do eat drink buy and build and plant c. vnmindfull of him who is ready to come as a thief in the night Reuel 16.15 at what time he only shall be blessed that watcheth keepeth close about him the wedding garmēts of faith and holines J haue endeauoured in the opening and publishing of this part of holy truth to awaken and stir vp my selfe and others to prepare and wait for the cōming of our Lord Jesus Christ And because this Scripture framed rather for an Anatomy of the Church in her seuerall members then as some haue supposed for an Historie of her generall estate according to periods of time hath concluded al euen the elect in part vnder this common disease of spirituall drowzinesse whereby it may come to passe that on the one side the Godly may be discouraged for their partaking with the wicked and on the other side the wicked may be emboldned because they see Gods children charged with the same corruption in which they fearelesly please themselues I haue therefore further intended to take forth the precious from the vile Ier. 15.19 by distinguishing the waking Sleeper that is the weake humbled Christian who euen in sleeping waketh from the sleeping waker that is the presuming Hypocrite who seeming to be awake is fast yea dead asleepe J haue made bold to offer this my poore labor to the light vnder the shadow and shelter of your worthy name First in regard of that light you hold forth of good example Iam. 1.27 in the practise of that pure religion and vndefiled before God euen the Father which approueth it selfe by your visiting of so many fatherles and widowes in their affliction a grace that infallibly accompanieth saluation Heb. 6 9. maketh you one of those few who doe stop the mouth of Popish iniquitie blaspheming our doctrine and slandering our Professors as abhorring from good workes Secondly in regard of many particular bonds and coards of loue whereby you haue tied me in thankefulnesse vnto your selfe whereof therefore J am desirous there should be extant this publike and if it may be perpetuall acknowledgement And so wishing that this may bee the beginning not of one but of many good yeares vnto you vntill it shall please God to translate you to datelesse and boundlesse life I commend you to his grace who is not vnrighteous that he should forget your worke and labour of loue Heb. 6.10 which you haue shewed to his Name in that you haue ministred vnto the Saints and doe minister and rest Wrington Somers Febr. 8. 1615. Your Worships in the Lord Iesus to be commanded Sam. Crooke THE WAKING SLEEPER CANT 5.2 I sleepe but mine heart waketh OF this excellent part of Scripture the Author is the Holy Ghost mouing the hart and guiding the penne of that wise and peacefull King called Salomon as a tipe of him that should be the Prince of peace Iedidiah 1. Chron. 22.9 because the Lord loued him Lemuel as belonging to the Lord. Esa 9.6 2. Sam. 12.25 The matter Prou. 31.1 is the mutuall spirituall loue betweene Christ and the Church militant The forme is threefold to wit a Song a Dialogue an Allegorie from the condition and affection of persons espoused or affianced The End and vse to set foorth the loue and respect that is in Christ to vs ward and ought to bee in vs toward him in this condition and time of espousals waiting for the blessed consummation our glorious coniunction with him at his second comming Whatsoeuer is heere spoken of the Church the spouse of Christ in general agreeth to euery faithfull soule in particular as to a part of that whole body whereof Christ is the head and Sauiour and such a part as partaketh with the whole not onely in nature but also in figure and fashion and as a modell of that vniuersall spouse of Christ is also it selfe a speciall and proper spouse truely affianced vnto the Lord. Thus as the whole Church so euerie faithfull Soule is Christs sister soror coniux as Sarah to Abraham Cant. 4.9.10 Gene. 20.12 being by Regeneration the daughter of his Father Cant. 8.1 but not the daughter of his Mother as hee by Incarnation is her Brother the sonne of her Mother viz. humane nature but not the Son of her father As in the whole Church so in euery faithful soule Christ seeth and acknowledgeth a time of loue Ezek. 16.8 wherein hee sweareth vnto her and entreth into couenant with her so hand fasting her vnto himselfe and himselfe vnto her and that in faithfulnesse Hos 2.20 As the whole Church so euery faithfull Soule is blacke but comely Mara Cant. 1.4 Ruth 1.20 in regard of infirmities and afflictions but Naomi in regard of graces Yea fresh as the morning faire as the Moone Cant. 6.9 pure as the Sunne Mal. 4.2 as the Sunne of righteousnesse Christ himselfe who with himselfe Ezek. 16.14 Psal 50.2 giueth his owne perfect beautie vnto his spouse so making Sion the perfection of beautie And no lesse euery daughter of Sion euery faithfull Soule but in a threefold proportion The first of Iustification where by the whole righteousnesse of our humane nature in Christ being imputed vnto vs wee are made the righteousnesse of God in him 2. Cor. 5.21 The second of Sanctification whereby wee are made cleane Iob. 13.10 1. Thes 5.23 Iam. 1.4 whole but not wholy throughout but not throughly and so perfect in the parts of beautie not in the degrees Ephe. 5.27 The third of Glorification whereby all spots and wrinkles being taken away w◠shall one day be perfectly holy and without blame and as our Lord Hebr. 7.26 separate from sinners and made higher then the heauens This last perfection wee haue now onely in taste and in expectation Of the former two the Scripture speaketh more directly and more frequently and namely in this Song wherein the Church or faithfull soule is acknowledged by Christ to be the fairest among women Cont. 1.7 and in comparison of others as the Lilie among the Thorne Cant. 2.2 Cant. 2.14 4.7 Cant. 7.6 sweete of voice and comely of visage yea all faire and no spot and in a word abundantly delectable Which if we vnderstand of imputed righteousnesse applied to vs from Christ there needeth no qualification but if of righteousnes imparted to vs inherent in vs Psal 119. it sheweth that wee haue respect to all Gods
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
lesse world no lesse earth no lesse Māmon then wealth it selfe And not in wealth also yes and keepes due account that whatsoeuer he spends forbeares or abates one way shall bring him in as much an other way 2. Let any trouble befall this man whether flies hee Iob. 31.24 but to the wedge of gold to buy his peace to procure him fauour libertie credit c. and is not this his God then his Rock his confidence See this plaine differēce betwixt the worldly and the heauenly minde The name of the Lord is a strong Tower Pro. 18.10.11 the righteous runneth vnto it and is exalted The rich mans riches are his strong Citie and as an high wall in his imagination not euery one that maks vse of this treasure for his safetie but he that flies to it as vnto God to it before God to it and not vnto God that takes not God for his strength Psal 52.7 but trusteth vnto the multitude of his riches or trusteth God no farder but according to the proportion and quantitie he hath of riches and worldly meanes this man is a worldling 3. Let the hand of God bee vpon him in that he loues best in this world whether his wealth his credit his place and then you shall see whether his heart be there or no you shall see him with the young man in the Gospell heart-smitten Mat. 19.22 for that that touches his treasure touches his heart happily with Nabal his heart will die within him 1. Sam. 25.37 and turne into a stone 2. Sam. 17.23 happily with Achitophel when he sees his credit empayred his safetie desperate he will wisely and considerately put his house in order and make away with himself for how can hee liue without an heart which is now gone after his treasure Againe bring this man to triall in heauenly things and set him as it were face to face before God There we shal finde at least hee shall finde whom it most concernes to know First that the ground whereon hee buildeth his profession is earthly and worldly viz. either feare of danger and detriment for who would not sleepe in a whole skin or hope of reward or preferment whereof hee is the more capable because he professes The sommer sunshine of the Gospel guarded with authoritie brings in these Swallowes and Butter-flies euill birds but good signes and therefore wee may pray for and blesse the dayes when there are many hypocrites seeing they are Salomons dayes Psal 72.7 wherin the righteous flourish though with the Wheat the Darnell will grow too Esthers daies wherein many Heathens will be Iewes Ester 8.17 because the feare of the Iewes is fallen vpon them But hee that thus embraceth religion embraceth it not as a treasure but as a meanes to preserue or to procure this earthly treasure Godlinesse is not his gaine but his gaine is his godlinesse he cares not to bee rich in grace but would seeme gracious that hee might become rich Is not this plaine Simony to make money of the guifts of the holy Ghost but what saith the answere of God in the mouth of the Apostle Peter Thou hast neither part nor fellowship in this businesse Act. 8.21 for thine heart is not vpright in the sight of God And so it will one day appear For hypocrites like Witches Reuel 3.17 are Rich in their owne opinion and want nothing but when a graine of grace as much as a graine of mustard seede would doe them good in the day of temptation and the hour of death then it vanisheth from them and they are left wretched miserable poore and blinde and naked Iob. 8.13 for the hypocrites hope shall perish 2. It will appear that this man embraced the treasure of Religion not as in wedlock for better for worse but vpon Articles and reseruations and so the condition disannuls the contract For as Paul wished King Agrippa to be as himselfe except his bonds Act. 26.29 pointing to that which his earrhly heart stumbled at and which left him but almost a Christian so many a worldling wisheth and pretendeth himselfe to bee a Disciple of Christ but excepts the first lesson of Christianitie The denyall of himselfe and the taking vp of the Crosse as if hee would enter into the house vpon condition hee might not passe ouer the threshold and so liues and dyes not altogether but almost a Christian and is not altogether but almost saued because he refuseth that wherewith others are scarsly saued 1. Pet. 4.17.18 oh how much better to be scarsly saued saued as by fire then to content himselfe with almost 1. Cor. 3.15 Quod vix fit fit quod fere fit non fit hee that is scarsly saued is certainly saued though not without difficultie he that is almost saued is certainly damned without redemption 3. It will appeare that whereas in earthly things hee is loath to limit his good fortune loth to say so much wealth honour c. shall serue my turn or if hee once said it yet when hee sees himselfe so farre vnsaies it againe and propounds an higher pitch to his desires In these heauenly things he is soon come to his stature and period he can quickly write nil vltra and happily retyre a little and thinke hee was too precise to proceede so farre A cōmon sicknesse many an one thinks himself good inough scarce any thinks himself rich enough why but because this Treasure hath his whole Heart which loues infinitely but that hath onely what may bee spared and therefore is loued accordingly Thus haue I laboured to hold out a glasse vnto the worldling wherein he may see himselfe and I doubt not but diuers here present doe now discerne in themselues these traces of an Earthly minde for why should we not looke for Ezekiels lot to haue men looke in our faces as if they were good hearers and yet their hearts al the while rouing after their Mammon or that when mens bodies are in sacello their hearts as Augustine complayneth are at home in sacellis suis but oh beloued let my counsell bee acceptable vnto you remoue your treasure into heauen that your heart may remoue after it for where c. But to this purpose wee shall heare somwhat in the point following now let me discharge my promise and find out some whose Treasure may proue their Heart to be in heauen And of this kinde as of the former there are two sorts some plaine and apparantly heauenly others not so readily discerned yet least of all to bee neglected For the former sort I need but name them nor all but some of the principall I meane of those primitiue Saints now in glorie who hauing attayned that which they desired are the best direction for vs how to seek what they haue attayned I propound therefore to our consideration the Father and Fountaine of the faithfull Abraham with Isaac and Iacob heires with him of