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
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
runne into the same excesse of riot 1. Pet. 4.4 or be so bold as to preach righteousnesse to them by voice or by example either hee is their prey or their laughing stock or at least so strange so humorous so vnsociable that there is no conuersing with him 3. Their speech and communication of earth not of heauen the language of Egypt not of Canaan of pleasure profit preferment extolling greatnesse without goodnesse despising goodnesse without greatnesse repyning at it euen in greatnes Nabal as his name importeth speaketh of Nebalah folly and wickednesse auarice and worldlinesse hereto adulterating the holy name of good Who will shew vs any good Psaâ—â— And can any worldling plead not guiltie against these euidences but let vs turne our faces to heauen-ward and see how he stands affected that way Pro. 17.16 1. Wherefore saith Salomon is there a price in the hand of the foole to get wisedome and he hath no heart God giueth these outward things as means to purchase and procure those heauenly tresures But as if a foolish wretch should choose rather to starue at the Bakers stall then lay out his penny in bread so GOD knowes many a wretched man famisheth his soule to spare his purse Psal 63.1 contented to liue in a barren and drie Wildernesse where there is neither bread nor water of life where there is no vision no preaching and there saith Salomon Pro. 29.18 The people are naked rather then to feede his Kids by the Tents of the Shepheards that is Cant. 1.7 to dwell where hee may heare or which were more charitable to procure that he with others may heare where he dwelleth 2. Whereas in earthly things he envies euen Salomon himselfe and is readie to say with him Who could eat or who could hast to outward things more then I Eccles 2.25 in heauenly things he is so modest that he drawes back and giues euery man leaue to goe before him scias ibi animum esse he can giue goodly reasons why he vseth this respect such an one is better learned then I at better leisure then I elder then I yonger then I richer then I poorer then I hath more health then I more sicknesse then I more trouble then I more quiet then I any premisses will serue when men are willing with the conclusion therefore it is fit that hee should goe before me in zeale in knowledge in pietie in coÌ„tempt of the World c. Too much good manners for a narrow way Mat. 7.14 and a strait gate Mat. 11.12 for a City that must suffer violence be taken by force as our Sauiour compareth the Kingdom of heauen 3. Whereas for worldly affaires no time can be vnseasonable or ouerlong for pleasures let the night be transformed to lengthen out the day for ease let the day be muffled to make a long night for gaine or aduancement no paine to rise early Psal 127.2 to lie downe late and to eate the bread of carefulnesse to endure any thing rather then loose an opportunitie bring this man to heauenly exercises moue him to consideration of his spirituall estate begin to enter into his conscience 2. King 9.11 and then wherefore came this mad fellow hither Act. 24.26 Depart for this time and when I haue a conuenient time I will call for thee time enough to think of these matters once in a while and a litle at once all repletion is loathsom but aboue all to surfet of Religion tell mee of another world when I haue done with this repentance does best at the last when there is no danger of recalling it What more apparaÌ„t badge and recognisance what more legible Image and superscription can there be to proue a man to belong to this earthly Mammon may we not conclude of such that the triall of their countenance testifieth against them Esa 3.9 they declare their sinnes as Sodome they hide them not But there is another pack of worldlings more secret and subtile that seeke deepe to hide their counsels if it were possible from the Lord Esa 29.15 for their workes are in darknesse and they say who seeth vs and who knoweth vs These must bee descryed not by their actions but by their grounds and ends and therefore not by others so wel as by themselues Indeed though euery worldling be not an hypocrite yet euery hypocrite is a worldling though with a Visor of pietie vpon his face to deceiue man that sees him no farder It is in vaine therefore to looke on his out-side for possibly he prayes he fasts at least in publike hee paies tithe of Mint and Annisse he giues Almes hee builds Temples for Gods worship Sepulchres for the Prophets In euery thing that may make a shew of pietie he is with the most forward and yet for all this is but a painted Sepulchre he hath but one heart that rotten with the loue of the world and deuoted vnto the earthly treasure Indeede he is called by St. Iames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1.6 A man of a double minde and the old Testament ascribeth to such an heart and an heart as if we would say an heart for the world and an heart for God but the heart hee alloweth to God is not a Dauid 1. Sam. 19.13 but as Michols Puppet instead of Dauid to delude Saul no for our Sauiour himselfe proueth that no man can serue two contrarie Masters God and Mammon verse 24. Let vs see therfore which of these this hyne serueth and first examine him concerning the world 1. He lookes not right forward vpon the world as the former but as Lots wife Luk. 17.32 turnes his head ouer the shoulder 1. Cor. 7.31 not vsing this world as if he vsed it not which is the Apostles precept but not vsing it as if he vsed it In which hypocrisie the Regulars among Papists especially the Iesuites are ringleaders no sort of men so deeply affecting so finely fingering these earthly treasures as they vnder a shew of refusall And are there not among vs many fauourable titles of courtesie to stile a Nabal Honourable and a Churle liberall yes surely for if he take no vsurie or not aboue ten in the hundred if he take not forfeiture of bands if he turne not Townes into Pastures and Villages into sheep-walkes if he rack not rents or exact no more fine then the greedie emulation of Tennants wil cast vpon him If he enclose not Commons or engrosse not common commodities If he turne not Temples into mony-banks and seates of iustice into receits of custome If hee haue all these or any of these to say for himself who can denie him to be a good common-wealths man a man that is content to let earthly things goe their owne way his heart is other where And yet many an one thus bearing himselfe seeketh only his owne aduantage in honour ease pleasure which are no
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
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
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
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
and propagated it So that siue per Angelos siue per Prophetas siue per Apostolos c. Whether by Angels Patriarchs Prophets Apostles Pastors We shal still find God to be our Husbandman saith Augustine and he that laboured more abundantly then all the rest saith yet not I 1. Cor. 15.10 but the grace of God which is with mee 1. Cor. 15.10 The Papists abuse that place as also the words of this text to the establishing of the error of free will that thereon they may build their gainefull doctrine of merit How impertinently euery one may iudge that can but read and reading consider the purpose of the writer which is not to intreat of men in generall but of Ministers nor to shew any concurrence of nature with grace vnto well doing but of the sanctifyed instruments of the Holy-Ghost vnto the worke of the ministry wherein notwithstanding our blessed Apostle disclaimeth any sufficiency as of himselfe and ascribeth all to God not that wee are sufficient of our selues to thinke any thing 2. Cor. 3.5 as of our selues see how carefully hee excludeth himselfe but our sufficiency is of God Sufficiency happily they will yeeld to be of God that is of grace but yet liberty is of nature an insufficient liberty then it must needs be and so indeed it is a liberty to doe but not to doe well a liberty not constrained but yet confined vnto sinne and confined not by Creation but by the fall not by Gods default but by our one forfit we are not kept straight in him but in our owne bowels But the grace of Christ bringeth liberty to the captiues Esay 61.1 and to them that are bound the opening of the prison 1. And now as Prosper saith Libertate agimus sed libertate redemptâ we doe well freelie but that freedome is of the grace of redemption It is not by created liberty for that in regard of good was lost in Adam not by corrupted liberty for that though freely yet onely and necessarily enclineth vnto euill but by the liberty of grace the grace of Christ who as he telleth vs without me ye can do nothing Job 15.5 so the thankfull Christian heart maketh answer and saith Truth Lord loe I liue yet not I now but Christ liueth in me I worke yet not I now Gal. 2.20 but the grace of Christ which is with me Phil. 4.13 I can doe all things yet not of my selfe now but through the help of Christ which strengtheneth me Thus haue wee seene how God is a worker yea the worker being alone in the principall work and principall in the ministeriall worke who then can deny him to be an owner the husbandry and building both are Gods Hee that made all things made them for himselfe Prou. 16.4 and if the wicked for the day of euill how much more vs that are his workmanship created by him in Christ Iesus vnto good workes Eph. 2.10 He parts labor as wee shall see but not possession It is enough for the labourer if he haue his hire his penny men do not vse to diuide their ground with the plowman or their house with the Mason Iohn 3.29 Hee that hath the Bride is the Bridegroome so is not hee that prepareth 2. Cor. 11.2 and presenteth her so is not hee that standeth by and reioyceth to heare the bridegroomes voice Thus Christ differed from Moses both faithfull I say not alike but yet both faithfull But Moses as a seruant in his Lords house Heb. 3.5 6 Christ as the sonne ouer his owne house Thus the Church differeth from vs Church-men the Church is not ours but we the Churches that the Church with vs may be Christs and he Gods God therefore is both a worker and an owner 1. Cor. 3.23 The chiefe worker and the onely owner The chiefe worker both because he doth the greatest part of the worke himselfe which Paul in no sort can doe and because hee worketh by Paul that which he enableth Paul to do The onely owner because as by him onlie the work is set on foot so vnto him onely of right it tendeth for as of him and through him so for him are all things Rom. 11.36 to him bee glorie for euer Amen With which words of the Apostle according to his owne Method I passe from the doctrinall part of this point vnto some application for our vse and benefit Is it so then that God hath reserued the greatest part of the worke which is to giue increase onely vnto himselfe then surely neither is preaching enough for vs not hearing for you but it behooueth both vs and you to follow the publike action with prayer both in publike and in priuate vnto that God who only is able to giue a blessing Else Paul may plant and Apollos may water 1. Cor. 3.6.7 and both their labours come to little passe One shower wee see oh that God would let vs see but wee haue seene that one shower doth more good then a great deale of pains in watering so much is God the better husbandman euen in the earthly husbandry how much more in the spirituall When God let fall his showers of spirituall operation vppon the Iewes there were at one sermon 3000 soules added to the Church Act. 2.41 a great increase none such in Christs time Ioh. 7.46 Why was Peter the better Preacher Ioh. 3.34 nay neuer man spake as hee spake for God gaue him the spirit not by measure but now the spirit was giuen plentifully to the hearers which before was either restrained or very sparingly imparted Oh then God forbid the minister should thinke all his worke done when hee hath ended his exhortation God forbid he should sinne against the Lord 1. Sam. 12.23 and cease praying for his people though he haue shewed them the good and right way But if the Lord in iudgement with-hold his blessing from his owne ordinance and deny the prayer of his seruant know for thy comfort it is Gods part that is to doe not thine who will one day make it knowne why hee denied his blessing vpon thy labours praiers Neither let the hearer imagine that when the sound is out of his eare hee hath done with God or God with him For yet the greatest doubt remaineth whether the word heard shall bee that sauor of life or of death vnto thee 2. Cor. ◠16 Of life if the Lord by his spirit settle it in thy hart and ingraffe it in thee of death if it lie like a surfet on thy stomacke to breede some deadly sicknesse in thee Iam. 1.21 Wherfore if grace after meat be requisite surely grace after the word heard is much more necessary and if much good doe it you bee good manners after dinner surely much good doe it vs much good doe it my soule is more then a complement after the Sermon The earth mee thinkes teacheth vs this lesson