Three Sermons, Sermon 2 – Title page 2
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 vsus 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 hauehave 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.
VVHichWhich wordes will lead vsus 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 vsus, the onelyonly owner of you.
2 Who and what are we?
An.
1 Wee Miniſters, labourers with God vponupon you.
2 You hearers, the ſubiect of Gods labour and ours.
3 VVhat is the worke of God performed by vsus on you? An. A ſpirituall huſbandrie and building.
Three maine pointes therefore. Firſt, concerning God, Secondly, concerning vsus Chriſtians, Thirdly, concerning the worke: and each of theſe ſubdiuided into 2. Firſt, that concerning God according to a two fold relation, to vsus that are workers, to you that are wrought vponupon. Secondly, that concerning vsus Chriſtians, according to our different places and functions, wee workers, you the thing wrought vponupon. 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 vntounto both reſpect muſt be had, that I may in one foreign & foreign, 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 hauehave 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 vsus, 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 vsus, 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, inſpiratiō, 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 vponupon 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, incrementū dare ſar mentis non poteſt, formare fructus nō poteſt, modificare ſemina nō poteſt, tempora gignendi tempe rare non poteſt: Deus qui omnia poteſt agricola noster eſt. Hee cannot giuegive 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 vntounto vsus. 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 Baalhamon, &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 vsus, to plane and polliſh,Heb. 3.4. to build and beautifie vsus as a ſpirituall temple vntounto himſelfe. Wiſedome is her owne Architect,Prou. 9.1. to build her an houſe and to hew out her ſeuen pillars: and Chriſt himſelfe vponupon 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 foreign as if he ſhould ſay Archbiſhop, 1. Pet. 2.25. & 5.4.Archpaſtor, beeing that one Paſtor that giueth words vntounto the Wiſe, Eccleſ. 12.11.and Vertue vntounto 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 onelyonly thus aboue all, but through all, and in vsus all: not onelyonly giueth encreaſe without Paul or A…ollos, but planteth by Paul, watreth by Apollos: Colit per nos, incrementum dat ſine nobis: not onelyonly proſpereth and confirmeth the building of himſelf, but foundeth by Paul, edifieth by Apollos: not onelyonly 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 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, eueryevery 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 vntounto well doing, but of the ſanctifyed inſtruments of the Holy-Ghoſt vntounto 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. 3.5as 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 vntounto 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 61.1and 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 onelyonly and neceſſarily enclineth vntounto euill: but by the liberty of grace the grace of Chriſt; who as he telleth vsus, without me ye can do nothing; Job. 15.5ſo 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. 2.20but the grace of Chriſt which is with me: Phil. 4.13I can doe all things, yet not of my ſelfe now, but through the help of Chriſt which ſtrengtheneth me.
Thus hauehave 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. 16.4and if the wicked for the day of euill, how much more vsus that are his workmanſhip created by him in Chriſt Ieſus vntounto good workes? Eph. 2.10.He parts labor, as wee ſhall ſee, but not poſſeſsion. It is enough for the labourer, if he hauehave 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 vsus Church-men, the Church is not ours, but we the Churches, that the Church, with vsus, may be Chriſts, and he Gods.
God therefore is both a worker, and an owner. 1. Cor. 3.23.The chiefe worker, and the onelyonly 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 onelyonly owner, becauſe as by him onlie the work is ſet on foot, ſo vntounto him onelyonly 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, vntounto ſome application, for our vſe, and benefit.
Is it ſo then, that God hath reſerued the greateſt part of the worke, which is to giuegive increaſe, onelyonly vntounto himſelfe? then ſurely neither is preaching enough for vsus, not hearing for you: but it behooueth both vsus, and you to follow the publike action with prayer, both in publike and in priuate, vntounto that God, who only is able to giuegive 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 vsus ſee! but wee hauehave 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. 12.23and ceaſe praying for his people, though he hauehave 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 vponupon 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, vntounto 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 vsus, much good doe it my ſoule, is more then a complement, after the Sermon. The earth, mee thinkes, teacheth vsus this leſſon, 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 gard…n, to expreſſe her longing deſire after his grace. O fountaine of the Gardens, O well of liuing waters, Ca…t. 4 15and the ſprings of Lebanon! Tis 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, giuegive 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 vsus, 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 eueryevery man? Nos operarij fumus agricola illius, et hoc ipſum impartitis abipſo viribus, et ab ipſo donatâ gratiâ: Wee are but the …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 giuegive 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 hauehave 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. 29.3that lying in the midſt of his riuers, hath ſaid, The riuer is mine, and I hauehave 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 … not vntounto Chriſt, but vntounto 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 hauehave therefore, Rom. 15.17whereof I may reioice in Chriſt Ieſus in things pertaining vntounto 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 inſtrumēt; God onelyonly can worke by another, that can giuegive both vertue vntounto 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 onelyonly by a deputie? Exod. 4.16vnleſſe ſuch one can ſhew a ſpeciall commiſſion, as Moſes, to bee Aarons God. Nay, let eueryevery labourer ſtirre vp the gift of God, that is in himſelfe: and pray vntounto that GOD,Eſay 28.16 who inſtructeth the huſbandman to hauehave diſcretion, and doth teach him, to caſt in wheat & by meaſure, the appointed R… & barly in their place. Who gaue of his ſpirit vntounto Bazaleel and Aholiab,Exod. 31.2 for the preparing the Tabernacle, & to Hiram of Tyrus, for furniſhing the Temple: and who onelyonly can, and will, of weake and inſufficient Creatures, yea ſinners, make vsus able Ministers of the New Teſtament.2. Cor. 3.6
And let the hearer take heed he deſpiſe not him, that ſpeaketh in vsus, him, that worketh by vsus: 2. Cor. 13.3but ſoberly ſeeke experience of Chriſt, ſpeaking in the Miniſter,2. Cor. 8.5 and ſubmiſſiuely giuegive 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. 14.25may worſhippe God, and ſay plainly, that God is in vsus 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. 21.38that pretend to take the inheritance. Enough for Kil-Chriſts, Iewes, and (at this day) Papiſts; who that they may giuegive life vntounto the Image of the Beast, Reuel. 13.15doe make the Lord of life ex-haeredem vinea, ex-haeredem vitae, as farre as in them lieth. But let vsus (Fathers) learne another leſſon, ſing another ſong: I will ſing vntounto my beloued (ſaith Eſay) a ſong of my beloued, concerning the Vineyard of my beloued. What is it, to ſing vntounto Chriſt a ſong of his Vineyard, but to giuegive account vntounto Chriſt of our care and paines, in huſbanding of his Vineyard?
Let vsus (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 vsus, 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 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 vntounto 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 vntounto 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 vsus by an interpreter, an Embaſſadour. God, Iob. 33.23 2. Cor. 5.19was in Chriſt reconciling the world vntounto himſelfe, and hath committed to vsus the word of reconciliation. Now are wee Embaſſadors for Christ, &c. Agreeable to that here, Cor. 5.20wee 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; onelyonly 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 vntounto him, that did ſubdue all things vnderunder 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 vntounto 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 vntounto the power of God, but that wee obediently apply our ſelues vntounto 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 hauehave 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 vntounto 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. 4.15able to ſaue thoſe that heare him, ſo that Miniſters are called Sauiours, 1. Tim. 4.16able 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. 2.16able to be the ſauour of life vntounto life; and of death vntounto death, foreign? 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 vsus 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 onelyonly, but repreſenting the authoritie of our Maſter;2. Cor. 5.20 as though God did beſeech you through vsus: we pray you in Chriſts ſtead, that ye bee reconciled vntounto God: Labourers, not vponupon the building, and huſbandrie, onelyonly of the owner, but in the ſtrength and vertue alſo of the chiefe worker. For wee are not onelyonly workers for him, but coworkers, or labourers together with him. And then no maruel, if God, Act. 20.32and the word of his grace, be able to build men vp farther, and to giuegive 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 hauehave laboured in vaine, Eſay 49.4I hauehave ſpent my ſtrength in vain, & for nothing. Deut. 32.47 Eſay 55.10.10But 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 vntounto 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. 3.9went 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 vntounto vsus by his ſonne: Ebr. 1.2 Rom. 15.8Who in the dayes of his fleſh, put himſelfe into this ranke of labourers, as a Miniſter of the circumciſion, and aſcending into Heauen, Epheſ. 4.11.12gaue gifts vntounto men; that ſome might be Apoſtles, ſome Prophets, ſome Euangeliſts, ſome Paſtors, and Teachers, for the gathering together of the Saints, for the worke of the ministrie, and for the edification of the bodie of Chriſt, Eſay 54.13&c. Thus in all ages are all the children of the Church taught of God; and we eſpecially (from whom God may ſeeme, in compariſon, to eſtrange himſelfe, becauſe wee hauehave now no immediate reuelations) yet wee, I ſay eſpecially, becauſe in our times the outward Miniſtrie is both more plaine and plentifull, and more accompanied with ſpirituall efficacie. Thus, Wee are workers together with God.
To apply this a little. And firſt to you (Reuerend Fathers) and my ſelfe with you; for I will vſe no other preface, then that of Ambroſe, Cum haec ad vos loqui audeo, ſimul cum vobis quae loquor audio: neither doe I follow any other direction, then that my text affordeth, which enioyneth me to labor together with God, and promiſeth, that God wil worke together with me.
VntoUnto eueryevery one of vsus therefore, I ſay (or rather the Lord) know thy ſelfe. If thou know thy ſelfe well, thou knoweſt thy ſelfe to be a labourer, a fellow-labourer, a fellow-labourer with God.
A labourer. If I were now in the Vniuerſitie, I ſhould bee bolde, in the name, and wordes, of my Maſter, to demand of ſome, Why ſtand yee here all the day idle? Indeed,Mat 20.6 nemo conduxit is a ſufficient anſwere; but that it is eyther pittie that able workemen ſhould not be employed, or ſhame, that any that ſeeke not to enable themſelues, ſhould be tolerated. But I am now before them that hauehave changed the Vniuerſitie for the Citie, and Countrie, and their ſtanding for ſitting. And may it not bee ſaid to ſome of vsus, Cur ſedetis hic tota die otioſi? Holy Barnard thus vrgeth the neceſsitie of paſtorall paines vponupon Eugenius, Paſtorem te populo aut nega, aut exhibe, Eyther denie thy ſelfe to bee a Paſtor, which thou dareſt not, or ſhew thy ſelfe to bee ſuch, by feeding Gods flocke, which thou doeſt not. Nomen congruit actioni, actio nomini; ne ſit nomen inane crimen immane, ſaith Saint Ambroſe. Is it good dealing with our Lord, the better we are paid, the leſſe worke to doe? I enioy not the acceſsion of double, or treble honour: I onelyonly beſeech Chriſt, and vsus all in the bowels of Chriſt, that it may not bee a ſucceſsion vntounto pietie, and good conſcience. Sweetly writeth Bernard to Eugenius; In te hanc mutationem factam eſſe confido, non de te; nec priori ſtatui promotionem ſucceſsiſſe, ſed acceſsiſſe,
But (alas) it may ſeeme this aduice comes out of ſeaſon. Cuſtome that hardly euer waſheth her handes in innocencie, hath turned painfull teaching into obloquie. I anſwere, In matters concerning God, there is no preſcription. It is enough we are able to ſay, Abinitio non fuit ſic. In the dayes of Chriſt; and his Apoſtles; nay I goe farther, in the dayes of Chryſoſtome; Ambroſe, Ierome, Auguſtine, &c. to preach ordinarily, popularly, was no diſcredit. Quod aſſuetum fuit in diſſuetum potuit venire, redire in inſuetum non potuit. Let vsus not therefore bee aſhamed of our name and office, wee are labourers, day-labourers. If any reproach the Huſbandman for his baſe imployment, may bee not anſwere out of Salomon, that euen the King is nouriſhed by the field that is tilled? Eccleſ. 5.8So may wee ſay the King of Heauen hath no other corne in his barne, bread on his table, then that which groweth by this huſbandry. In the beſt dayes of Rome it was a prouerbe, Vir bonus, bonus colonus: I am ſure the Church can hauehave no good dayes, when theſe two are diuided in the Miniſterie, and that any Miniſtor is counted a good man, that is not, as here is required, a labourer. And what labourer? ſurely an Huſbandman, a builder. The Huſbandman ſeldome ſits ſtil. It is no good wind, that blowes him leaſure, and pleaſure. It is merrie with him, when the threſhing reacheth vntounto the vintage, and the vintage vntounto the ſeed-time: Amos 9.13when the plowman toucheth the mower, and the treader of grapes him that ſoweth ſeed. So is it the Miniſters ioye, when hee ſees the Regions white, that he may thruſt in the ſickle, or the ſoile ſoft, that hee may thruſt in the plowſhare. 2. Tim. 2.6In a word, This Huſbandman muſt labour before hee receiue the fruits. Amos 5.13It is an euill time, when the prudent can finde in their heart to keep ſilence.
The builder workes for others, not for himſelfe onelyonly; a poore Maſon or Carpenter, that does no bodies worke, but his owne: ſo for a Miniſter to build vp himſelfe is not ſufficient, he muſt build more houſes, more Temples then his owne (and yet that is not well built, vnleſſe he build others alſo) Si non erogem, licet pecuniam ſeruem terret Euangelium, ſaith Auguſtine: Though I keepe my Lords talent, yet if I employ it not, the ſentence of the Goſpell terrifieth me. And againe, to fit at home, and ſearch into the diuine treaſurie of Gods booke, without noyſe, or buſineſſe, is ſweete and delectable: on the otherſide to preach, to reproue, to correct, to edifie, to take care of other mens ſoules, is a great burden, and irkſom charge, who would not abandon it? but the ſentēce of the Goſpell, terrifieth mee, The ſentence of the Goſpell, that ſaith, Take the vnprofitable ſeruant, Mat. 25.30caſt him into vtter darkeneſſe, there ſhall bee weeping and gnaſhing of teeeh. Neither is the Law ſilent,Zach. 11.17 but crieth Woe to the Idol Shepheard, that leaueth the flocke: the ſword ſhall bee vponupon his arme, and vponupon his right eye; his arme ſhall bee cleane dried vp, and his right eye ſhall bee vtterly darkened.
2 A fellow-laborer: not with God onelyonly, but with al thoſe, that are fellow-laborers with God; quae conueniunt in eodem tertio conueniunt inter ſe. As for them, that gather not with Chriſt, Ab his pacem cupio, non cum his. This imports vnity, vnanimitie, in all Gods labourers. It is not enough for them, that are the ſalt of the earth, to hauehave ſalt in themſelues: Mar. 9.50they must hauehave peace one with another. foreign truthifying, Epheſ. 4.15or following the truth in louelove, In this regard, hee that planteth, and he that watereth, are ſaid (verſ. the 8.) to bee one; one thing, not one perſon: Vnum, non vnus. How Vnum? Vnum ſunt (ſaith Tertull.) dum ipſum ſapiunt. To bee one thing, is to minde one and the ſame thing. This is Cyprians meaning, when hee harpeth ſo much vponupon Vnus Epiſcopatus. As the ſame beames are many, but the light one ſo, ſaith hee, there are many Biſhops, but one Biſhopricke. Briefly Gods laborers (ſaith a late writer) are one; not in number, grace, gifts, calling, authoritie, time, labour, or reward, but in that they are ſeruants of the ſame God, teachers of the ſame truth, builders of the ſame houſe, workers after the ſame modell, enabled, eueryevery one in his meaſure, by the ſame grace, partakers of the ſame ſpirit of amity, and vnitie. Thus if wee were one, oh what ſtrength, what beauty, what bleſsing, would accrew vntounto our ſpirituall building?
3 Gods fellow-labourer: oh! what an honour? what a burden? what a protection? what a caution? what an aſſurance? what a curbe to carnall preſumption?
What an honour? To communicate with the bleſſed Angels in office,Reuel. 1.20 and name? for Chriſts Miniſters are Chriſts Angels to communicate with Chriſt, the Lord of Angels, who in the daies of his fleſh, vouchſafed to be a Miniſter of the Circumciſion: and now, in Heuen, remaineth the Prophet of his Church,Heb. 3.1 the Apoſtle and high Priest of our profeſſion. To joyne handes with God, the Father of our LORD Ieſus Chriſt, in that worke, whereby hee principally ſetteth forth the glory of his wiſdome, faithfulneſſe, power, and merciemercy. Who now will be aſhamed of this honourable office, and paines? yea, though it be his lot (which was his Lords lot) to feed the ſheep of the ſlaughter, Zech. 11.7the poore of the flock.
2 What a burden? Honour is not without burden, and this honour leaſt of all. For had not the ſeruant need be carefull, that workes in his Maſters eye? by whoſe diligence, or ſloth, his Maſters worke, and thrift, goes backward, or forward? So we; leaſt when eueryevery priuate mans field lies like a garden, and his garden like a Paradiſe, our Lords garden ſhould bee, by our default,Prou. 24.30 31 like the field of the ſluggard, It is not ſufficient thou haſt ſowen no weeds: thou art culpable of iudgement, that thou haſt not pulled them vp. Thou haſt hindred Gods worke, in not doing thine owne part. Hee would hauehave no ſeaſon omitted, and thou, if thou caredſt to ſet forward his buſines, wouldeſt be inſtant in ſeaſon, and out of ſeaſon. 2. Tim. 4 2 Eccleſ. 11.6In the morning wouldſt thou ſow thy ſeed, and in the euening thy hand ſhould not reſt: becauſe thou knoweſt not whether ſhall proſper, this, or that, or whether both ſhall be alike good. Thou wouldeſt learne wiſdome of the Huſbandman, not to wait too long for an opportunitie, but, conſidering the neceſſitie of the worke, make vſe ſometimes of an incommodious ſeaſon; for hee that obſerueth the windes ſhall not ſowe, Eccleſ. 11.4and hee that regardeth the cloudes ſhall not reape.
3 What a protection? Our Lord, and wee, hauehave common friendes, and common foes. Do my Prophets no harme, Pſal. 105.15 Zech. 3.1.2ſaith God. If Sathan himſelfe ſtand vp against Iehoſhuah, to reſist him, the Lord himſelfe is at hand to rebuke Sathan. Sinfull men are like vnruly Patients, that fall out with their Phyſitian. What then? Sint illi ini mici medico, tu morbo, ſaith Saint Auguſtine: Be they, if they wil needs be, enemies to the Phyſitian, but feare not thou to bee an enemie to the diſeaſe.
4 What a caution? God aſſures vsus againſt others, that we might feare before him: Feare not their feare, Eſay 8.12.13but ſanctifie the Lord God of hoſts, and let him bee your feare, &c. And he ſhall be vntounto you as a Sanctuarie. And the nearer wee are admitted vntounto him, the greater ſhould be our feare. Moſes cried in the mount, I feare, and quake. The Lord with a fearefull example, and vehement aſſeueration, inculcates this. When Nadab, Leuit. 10.3and Abihu, were deuoured with fire from heauen, for preſſing with ſtrange fire into the Lords preſence, I will bee ſanctified, ſaith the Lord, in them that come neare me, and before all the people I will bee glorified. When the Lord preſented himſelfe to the Prophet Eſay, to ſet him a worke about this buſineſſe, the Holy Prophet (not holy enough to endure his preſence, before whome the Seraphins hide their faces) cried out,Eſay 6.5 woe is mee I am vndone, for I am a man of polluted lips, &c. No man better knew the mercies of God, then bleſſed Paul, the patterne of Gods mercy: yet when he thinkes of this worke, he cals to minde the terrours of the Lord. Knowing therefore the terrours of the Lord, 2. Cor. 5.11wee perſwade men, &c. Oh! if theſe terrours of the Lord were well faſtned vponupon vsus, wee would neither raſhly intrude our ſelues into this miniſtration; being Saints and Wiſe men, but of one dayes ſtanding, ſaith Nazianz. and as potters veſſels thinke to be formed able Miniſters in one day nor being entred, looke backe from the Plough, whereto wee hauehave put our hands, Luke 9.62but ſtudie to ſhew our ſelues approued, 2. Tim. 2.15workemen that need not be aſhamed of our worke or afraid of our account.
5 What an aſſurance? Aſſurance of ſucceſſe: aſſurance of reward. Aſſurance of ſucceſſe. Say the peoples hearts bee ſtonie (as indeed, in this ſenſe, foreign may well be deriued from foreign) Yet, Is not my word like fire (ſaith the Lord) and like the hammer, that breaketh the ſtone? yea,Ier. 23.29 Mat. 3.9 God is able of theſe ſtones, to rayſe vp children vntounto Abraham, that afterward of theſe children of Abraham, 1. Pet. 2.5he may make ſtones for his ſpirituall Temple. But if he do not, yet thy labor is not in vaine. Curam exigeris, nō curationem, ſaith Bernard: Erogatorem poſui te, non exactorem, ſaith Auguſtine. Aſſurance therefore of reward thou haſt. Secundum laborem accipies, non ſecundùm prouentum, ſaith Bernard. Eſay 49.4I hauehave ſpent my ſtrength in vaine, ſaith the Prophet, but my iudgement is with the Lord, and my worke with my God. Dan. 12.3And what reward? To ſhine as the brightneſſe of the firmament, and as the ſtarres for euer and euer: To ſit on twelue thrones, Mat. 19.28and to iudge the twelue Tribes of Iſrael. To be with his Lord, as his Lord. With his Lord.Iob. 12.26 For where I am there ſhall alſo my ſeruants bee (ſaith Chriſt). As his Lord.Mat. 24 Ʋerſ. 46.47 For Bleſſed is the ſeruant whome his Master, when hee comes, ſhall finde ſo doing; verily I ſay vntounto you, he ſhall make him ruler ouer all his goods.
6 What a curbe to carnall preſumption? Moſt men, euen in this worke, (well may I ſay moſt, when the Apoſtle ſaith all; Phil. 2.21but that all, is almoſt) moſt men ſeek themſelues, their owne things, not thoſe that are Chriſts. Chriſti iacturam patientius ferimus, quam noſtram. The credit of the Goſpell is ſubordinate vntounto our credit: wee make Christ a ſtirrop to climbe to promotion: the word as a trumpet to blazon our owne commendation: the Pulpit as a Stage, or as a ſhop to ſet ſo to view, and ſale, our owne good parts. This is foreign,2. Cor. 2.17 not foreign. But when I ſay, we doe thus, I meane it is the ſinne and ſhame of our coat, and calling, not the perſonall crime of vsus here aſſembled. Nay we hauehave learned that wee are co-workers with God, and therefore for God, not for our ſelues: and therefore to make, in Gods behalfe, what good vſe we can, not to make ſhew or ſale of what is (much leſſe of what is not) in our ſelues. In a word not to bee as manie that make marchandize of the word of God, but as of ſinceritie, but as of God, in the ſight of God, ſo to ſpeake of Christ. Thus from this point much hath bin ſaid, (oh, how much more might bee ſaid) concerning the calling of the Miniſterie: and yet ſomething remaineth, not to be omitted, for the hearers; that ſo I may paſſe vntounto them, and that point which properly concerneth them.
Conſider well my brethren, the Miniſter is Gods fellow-labourer; the Miniſter, I ſay, not the hearer: The ſcholler muſt not preſume to bee a teacher, the timber to bee a Carpenter (I ſpeake of miniſteriall teaching) no man taketh this honour vntounto himſelfe, Heb. 5.4.but he that is called of God; as Aaron. But the Church wanteth labourers. What then?Ier. 17.16 Thruſt not thou thy ſelfe in, for a Paſtor after God, but pray to the Lord of the Haruest, Mat. 9.38to thruſt forth laborers, &c. He that is ignorant, 1. Cor. 14.38 Verſ. 16let him be ignorāt, that is cōtēt to ſupply the place of the ignorāt. Elſe he ſhal neuer ſing with a good conſcience Lord my heart is not haughty, Pſal. 131.1.2nor my eyes lofty, I hauehave not medled in matters to high for me. Nay, louelove & reuerence the Miniſter of Chriſt,1. Theſſ. 5.13 for his works ſake, becauſe he is a laborer: for his Lords ſake, becauſe he is Gods fellow-labourer; with whom, in whō his Lord is receiued, or deſpiſed. Pau… commendeth the Theſſalo. Luk. 10 16 1. Theſſ. 2.13for receiuing from him the word of the preching of God not as the word of man, but as (indeed) the word of God: and not ſo onelyonly, but he commends the Galatians Gal. 4.14for receiuing him as an Angell of God, yea as Chriſt Ieſus. You vnderſtand this in regard of his office, not of his perſon. Thus is a Prophet receiued in the name of a Prophet and the reward is great, Mat. 10.41euen the reward of a Prophet. So is the perill great, if a Prophet, as a Prophet, be deſpiſed. For is not the ſound of his Maſters feete behind him? 2. King. 6.32Dauid neuer ſhewed extremitie but once (the Kings of Iſrael were merciful Kings 1. King. 20.31) and that once was, when his Embaſſadors were abuſed;2. Sam. 10.4 Embaſſadors of peace. The refuſall of peace brought warre vponupon the Ammonites: and the euill entreatie of the Embaſſadors brought the wretched people vnderunder ſawes, harrowes, and axes of iron. 2. Sam. 12.31As God is a greater King, ſo is the abuſe of his Embaſſador, the refuſall of his peace and amitie, more contemptuous and diſhonourable: As hee is more iuſt, ſo is his wrath more inexorable, as hee is more mightie, ſo is his vengeance more intolerable.
Ye hauehave heard ſomewhat of your place and dutie from this, that God is the chiefe worker and owner: ſomewhat againe from this, that we are Gods fellow-labourers: but now I come wholy to you, my deare brethren, and to that part of my text, which properly concerneth you, Ye are Gods husbandrie and Gods building. Firſt ye are Gods husbandrie. Beza tranſlates it Gods arable but, as I preſume, that word is of too narrow ſignification; ſeeing God is called an husbandman, euen in reſpect of his Vineyard, which eueryevery man knowes is not arable: and Noah is ſaid to play the Huſbandman, planting a vineyard. So then, from what part of Huſbandrie ſoeuer the metaphor bee taken, ye are that husbandrie. From the vineyard?Ioh. 15.1.5 We are branches of the Vine, whereof God is the husbandman. The Vineyard of the Lord of Hoſts is the houſe of Iſrael, Eſay 5.7and the men of Iudah are his pleaſant plant. From the arable? ye are Gods Corne-ground, that muſt be fallowed.Ier. 4.4 Break vp your fallow grounds, ſow not among the thornes. And what other is meant by the ground, good or badde receiuing the ſeed (Mat. 13. Luc. 8.) but the bearers of the word preached? From the pleaſant paſture? The Church for pleaſure and plentie is Gods Carmel, Eſ…. …2.16 Pſal. 68.15Iuſtitia in Charmel ſedebit: Gods Baſhan. The mountaine of God is as the mount of Baſhan: finally vponupon the Church as vponupon Iacob, is the ſmell of a Field that the Lord hath bleſſed.Gen. 27.27
Yee are Gods building, houſe, and land, mannor, and demaines, make an abſolute poſſeſſion. The Church is not onelyonly Gods vine, but his vine vponupon his houſe ſides: Pſal. 128.3ſuch is the wife to her Huſband, Such is Chriſts Spouſe; or rather Vineyard and houſe, and all. His corne-ground, and his barne: but his corne-ground here, his barne in Heauen. His pleaſant paſture, whiles hee wanders in her louelove. His retrait, Pro. 5.19and place of habitation, when, turning from the troubles of the world, hee quiets himſelfe in his louelove. Zeph. 3.17His husbandry tilled, dreſſed, fenced, by him: his building, founded, faſhioned, furniſhed by him: and both huſbandrie, and building, in one, becauſe both rooted & built in him: Col. 2.7 Eſay 61.3Rooted in him, as a tree of righteouſneſſe, the planting of the Lord, that he might be glorified. Built vp in him,Epheſ. 2.21 in whome all the building, coupled together, groweth into an holy Temple in the Lord. In whom ye alſo are built together to bee the habitation Epheſ. 2.22of God by the ſpirit. Loe here then a growing-Temple, Pſal. 92.13in which whoſoeuer bee planted, ſhall flouriſh in the courts of God. Gods houſe, and the furniture of his houſe, is built of greene growing timber. Our bed is greene: of liuing ſtones. Can. 1.16 1. Pet. 2.5Elſe how ſhould the Church bee a ſpirituall houſe, as there ſhe is called, vnleſſe ſhee were an houſe, not inhabited onelyonly, but animated alſo with the ſpirit of life; a liuing houſe, that ſhe may be the houſe of the liuing God.1. Tim. 3.15
For application of this point. If yee be Gods huſbandrie, beloued, and that laboured vponupon by his ſeruants the Miniſters, ye muſt yeeld fruit for God, and fruit for his ſeruants.
Fruit for God. If in all this time, with all this paines, the Regions bee not white to harueſt, they are drie, and barren for the fire. But what fruit? thernes, and weeds? Indeede that is the fruit, our corrupt nature naturally yeildeth; being as the accurſed earth, that brings forth thornes and thistles to Adam, Gen. 3.18and his ſinfull iſſue. But ye are Gods husbandrie: not his poſſeſsion onelyonly, but his poſſeſſion husbanded, therefore yee muſt bee,Heb. 6.7.8. as the ground, which drinking in the Raine, that commeth oſt vponupon it, and bringing forth hearbes meete for the vſe of them, by whom it is dreſſed, receiueth bleſsing of God: not as that, which, bearing thornes and briars is nere vntounto curſing, whoſe end is to bee burned. The Maniches abhorred huſbandrie, counting it murther, to kill the weeds, &c. This is no Hereſie for a good huſband to bee of. Gods ground muſt not receiue ſeed among thornes, but into an heart, well manured, purged from the louelove of ſin, and of this world, into an honest a good and a patient heart.Luke 8.15
If not thornes, then what fruit? ſurely ſuch as the Lord ſoweth or planteth; the ſweet, milde, and wholeſome fruits of ſinceritie, humilitie, pietie, merciemercy, and ſobrietie, &c. Theſe fruites muſt they bring forth that will bring forth fruit vntounto God, that hauing their fruit in holineſſe, Rom. 6.22.they may hauehave in the end eternall life, But (ah!) beloued, if the Lord come to take a taſt of our fruites, how ſoone ſhal his teeth be ſet on edge? If hee looke for ſinceritie, hee ſhall meete with palpable hypocriſie: if for humilitie, ſelfe-louelove, and ſingularitie: if for pietie, prophaneſſe, and blaſphemie: if for mercy, oppreſsō, vſury & robberies: if for ſobrietie, ſurfeiting, and drunkenneſſe, all manner of looſeneſſe, and ſuperfluitie. And all thoſe vnderunder a viſor and vaile of the profeſſion of Chriſtianitie: and with names of excuſe, and pretences of neighbourhood, and good fellowſhip, of frugalitie, of libertie, and in genuitie, and I know not what; to blere the eyes of men, that are eaſily deceiued with ſowre grapes, with wildings, and with ſtarued corne, and tares inſtead of Grapes, Apples, and good graine.Gal. 6.7 But bee not deceiued, God is not mocked. If theſe be the fruits wee yeeld, in recompence of his care and husbandrie, Eſay 5.5hee will take away the hedge and wall of protection from bodily and ſpiritual enemies:Pſal. 80.12.13. and then the wilde Bore out of the Forreſt will root vsus vp, and the roaring Lion that ſeeketh for his prey, may quickly deuoure vsus: he will giuegive off his care, and coſt, of dreſſing vsus by his word, and then the Bryars, and Thornes will grow vp, the ſeeds of vice wil horribly breake forth, and ouer grow vsus: he will commaund the cloudes aboue, Eſay 5.5that they raine no Raine vponupon vsus, that is, hee will reſtraine his grace, euen his reſtraining grace ſhall be taken away, and the curſe of euerlaſting barrenneſſe and filthineſſe pronounced;Mat. 21.19 Ezek. 24.13 neuer more fruite grow on thee; becauſe I would hauehave purged thee, and thou wouldest not bee purged, neuer bee thou purged from thy filthineſſe.
Fruit vntounto Gods ſeruants, 1. Cor. 9.7and fellow-labourers. Who feedeth a flocke, and eateth not of the milke of the flocke? It is a hard bargaine that will not maintaine both the Houſholder and his charge; eſpecially ſo many, as beſlow their trauell vponupon it. The earth is the Embleme of Iuſtice: and of her, Vſurie may be taken with a good conſcience: and what vſurie? one of tenne? nay tenne for one. Loc then, how God deales with thee for temporall matters; giuing thee (with thy trauaile, where to hee enables thee) ten for one, hee demaunds of thee, for the maintenance of his ſeruants the Miniſters, one of tenne, ten in the hundred. They are bound to impart to thee, all the counſell of God, the treaſures of his wiſedome, louelove,Act. 20 27 truth, &c. Oughteſt not thou then, that art taught in the word, make him, Gal. 6.6that hath taught thee, partaker with thee of all thy goods? partaker of all: that is, of euerie kind ſome ſhare muſt come to Gods fellow-laborer, who whiles hee ſowes vntounto thee ſpirituall thinges (an emploiment,1. Cor. 9.11 that diſables him frō worldly buſines, & yet freeth him not from the cōmon neceſſities of other mē) is it a great matter, if he reap thy carnal things? foreign, to hauehave the Goſpell without coſt, were a thing would like this age well. But the Age is paſt, that could afford it (and yet did not alwayes afford it, much leſſe enioyne it for perpetuitie) I meane the Apoſtle age; wherin men, extraordinarily called were immediatly furniſhed to preach the goſpel: called, without preparation: furniſhed, without premeditatiō. Now the caſe is otherwiſe, Vbi nō eſt farina, ibi non eſt lex: no maintenance, no Miniſtrie. Men muſt ſerue more then one Apprenticehood in the ſchooles of the Prophets, ere they bee fitted for this calling: and eueryevery exerciſe, if performed with care and conſcience, will ſet a worke both head, and heart. And couldeſt thou find in thy hart,1. Cor. 9.9 to muzzle the mouth of this Oxe, that treadeth out the corne for thee?2. Sam. 24.24 Dauid would not ſerue God of that which coſt him nothing. How farre from Dauids ſpirit are they that thinke nothing ſo well gained, or ſaued, as from the allowance, appointed for Chriſts Miniſters? But how fearefully far off, or rather contrarie are they, who to ſcrape a little pelfe,Act. 8.20 that ſhal periſh with them, open no doore vntounto the paſtor of ſoules, but that of indirect Symonie, and direct periury? no maruel if the charg ſo ſold, and ſo bought, prooue Aceldama, a field of bloud, both to the ſeller, Act. 1.19and to the buyer. If ye be Gods building, beloued ye muſt be ſquared to his model, fitted & furniſhed for his entertainmēt: ſquared to his model. The pattern, & platforme of Gods building, cōſiſteth in faith, & louelove.
1 Faith whereby we relie on Chriſt, the foundation, being ſpiritually glued and cimented to him, that we may be one ſpirituall bodie with him; in which ſence it is ſaid, Hee that is glued to the Lord is one ſpirit, Cords will binde,1. Cor. 6.17 ſo will the cords of louelove, Hoſ. 11.4 Zech. 11.7and bands of diſcipline, but cords may be vnknit: nailes will faſten, and wee hauehave the wordes of the wiſe, as nailes, faſtened by the Maſters of the Aſſembly, but nailes may ſlippe, or leaue a chinke: But the glew of faith ioynes cloſe, or rather, all theſe together will cauſe vsus,Act. 11.23 with purpoſe of heart, to cleaue vntounto the Lord.
2 LoueLove, whereby wee are knit one vntounto another; eueryevery ſtone ſo faſhioned to that hee ioynes withall, that it may ſeeme (as one ſaith) there is not in Gods building a ſtone vponupon a ſtone, but all the ſtones are one entire ſtone. Thus is Ieruſalem built euen as a Citie compact together in it ſelfe: Pſal. 122.3. &c.where there is vniformitie of worſhip, the Tribes goe vp to praiſe the Lord: and vniformitie of gouernment, the thrones are ſet for iudgement. Woe worth they, that, renting themſelues,1. Tim. 1.19 from the foundation by ſhipwrack of faith, or from the building, by breach of louelove (or rather, firſt falling out with the walles, and then with the foundation; for this is the Deuils daunce, firſt into Schiſme, then into Hereſie as Auguſtine obſerueth in the Donatiſts) woe worth they, I ſay, who, thus renting themſelues from the Temple of Chriſt amongſt vsus, doe ſeek with axes, and hammers (with the axes of their tongues, and the hammers of their heads) to deface and batter downe this beautifull pile. But if any man deſtroy the Temple of the Lord, him ſhall God deſtroy, ſaith our Apoſtle, verſe 17
Ye muſt no leſſe be fitted for the Lords entertaiment. EueryEvery man, according to his degree, loues to hauehave his houſe trim, and delight ſome. The Deuill himſelfe likes well, when his houſe is emptie, ſwept, and garniſhed: Mat. 12.44emptie of good thoughts, ſwept from good exerciſes, garniſhed with appearances, and incitements vntounto euill. The Lord, in a contrarie ſenſe, loues to hauehave his houſe alſo emptie, ſwept, and garniſhed: Emptie of pride and vaine-glory, ſwept and ridde of the ſluttiſh corners of vice and impuritie, garniſhed with his owne armes of holineſſe, and with the image of his ſonne, the new Creature. This ſhall bee a Temple in the Lords eyes more beautifull, then that of Salomon; yea by his owne ſentence preferred before it.Eſay 63.1.2 Where is the houſe, that ye will build vntounto mee? and where is that place of my reſt? To him will I looke, euen to him, &c. Wouldeſt thou then entertaine this gueſt? Dreſſe vp thine houſe, garniſh the Temple of thy ſoule with grace, paue it with louelove; ſo was Salomons pallace paued with the louelove of the Daughters of Ieruſalem. Cant. 3.10Thus if thou build God an houſe, 2. Sam. 7he will build thee an houſe, as hee promiſed Dauid.
Yea, thus building, thou buildeſt not for God only, but for thy ſelfe, a good foundation for the time to come; when all other buildings,1. Tim. 6.19 and their foundation, the Earth, ſhall faile. For in this world, what buildeſt thou? An houſe? Yea rather a lodge, … an Inne, where thou ſhalt be but a gueſt: if not, abide there ſtill, or leaue it to thoſe, that can abide in it for euer. A Church? a place for Gods ſeruice, as this? A gracious worke, and well may wee crie,Zech. 4.7 grace, grace vntounto it; but (oh!) how much more glorious a Temple, in Gods eyes, is the heart, that, in an holy deſire to further this worke of the ſpirituall building, was moued either to enterpriſe, or to finiſh it!
Thus, Reuerend Fathers, and Bretheren, hauehave I endeauoured to open theſe wordes, and to allot to our ſeuerall callings, ſeuerall inſtructions. Now to cloſe vp text, and booke, and withall to remit our profeſſions, thus ſeuered, giuegive leaue for a word of farewell.
Firſt vntounto you, my fellow-labourers with the Lord, in the Lord. Wee are ſo labourers with God, that we are alſo, with the people, a part of Gods huſbandrie, and his building. Inde paſco, vnde paſcor, inde vobis appono, vnde & ego viuo, ſayth S. Auguſtine. As therefore it is our dutie Ministeriall, to preach vntounto others, ſo it is our dutie Chriſtian and generall, to take care,1. Cor. 9.27 that whiles wee preach vntounto others, we our ſelues be not reproued; therefore to preach that to our ſelues, which wee preach to them. When we preach to others, wee dreſſe the cōmon earth whence we are taken; and it is meete, earth ſhould till earth: but that is not enough. Wee muſt husband our owne earth. They made mee a keeper of the vines, Cant. 1.5ſaith the Church, but I hauehave not kept mine owne vine. Indeed wee may ſay Quis cuſtodiat ipſos Cuſtodes? Pſal. 121.4Who? but the keeper of Iſrael. To him let vsus pray, that whiles wee doe dolare lapides, hee would vouchſafe dolare artifices.
Secondly, vntounto you, my deare Bretheren; you are not ſo diſcharged, eyther by Gods ſoueraigne or our ſubordinate working, but that you muſt alſo put to your hands and worke out, Phil. 2.12not the price but the aſſurance of your owne ſaluation; yea, of one another. A dutie enioyned all Chriſtians, vntounto all, ſo farre as we may, by prayer, example, and ſuch like common duties; eſpecially in your families the little nurſeries, and Seminaries of Church, and Common-wealth, to looke that God hauehave a pettie Church and, as it were, a ſchoole of petties: a great helpe vntounto their profiting, a great furtherance to the Miniſters paines. Finally, when extraordinarie calling bringeth any of you to aſsiſt, as now you doe, in the inſpection, and reformation, of the bodies of the Countrie, to ſhew your ſelues men circumſpect, and friendes to your owne conſciences; which you cannot be, vnleſſe, with an vpright reſpect, to the religion of your oath, and the good of the places where you dwell, you carefully, and vnpartially, diſcharge the trust committed vntounto you. Thus we with you, and you with vsus, husbanding, and being husbanded, edifying, and being edified, ſhall approue our mutuall ſeruice vntounto the great ſhepheard, 1. Pet. 2.25and Biſhop of our ſoules, Chriſt Ieſus the Iuſt. To whom, &c.
Errata.
Page 13. lin. laſt, for proue, read afford. p. 21. l. 25. wrath, r. wealth. p. 54. l. 5. Campe, r. Lampe. p. 63. l. 15. watchfulneſſe, r. watchleſneſſe. p. 70. l. 10. obedience, r. abſtinence. p. 91. l. 18. r. wheate by meaſure and the appointed, &c. Ibid. in Marg. Iſay 28.25, 26. Ibid. lin. 20. Bazaliel, read Bezaliel. p. 98. l. 22. inheritage, r. inheritance. p. 99. lin. 26. day, r. dayes. p. 102. l. 9. congruit, read congruat. Ibid. l. 14. enioy, r. enuië. p. 106. l. 12. ſame beames, r. ſunne beames. p. 116. l. 6. we, r. ye. p. 127. l. 9. remit, read revnite.
THE DISCOVERY OF THE HEART, TRACED BY HIS Treaſure.
Jn a Sermon preached vntounto an Honourable aſſembly at BATH, SEPT. 19. 1613.
By SAMVEL CROOKE.
PSAL. 4.6.
Many ſay, Who will ſhew vsus any good? but, Lord, lift vp the light of thy countenance vponupon vsus.
LONDON, Printed by Will. Stansby for Nathaniel Butter, and are to be ſold at his ſhop vnderunder S. Auguſtines gate. 1615.