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
ready to answere All this haue I done already and continually euen from my youth vp But such an one must annoint his eyes with eye-salue Reuel 3.18 that he may see And what should he first see but that which he now most willingly winketh at Vers 17. to wit that hee is wretched and miserable and poore and blind and naked Vntill thou emptiest thy selfe of selfe-loue and opinion of thine own perfection the grace of Christ can find no place or harbour in thee Finally vnto such as are truely awake the counsell of the Lord by his Apostle is 1. Thes 5.6 Let not vs sleepe as doe others but let vs watch and bee sober All our care must be to keep our selues awake especially our heart that our heart may keepe our whole man awake Prou. 4.23 Keep thine heart aboue all keepings saith Salomon for from thence proceed the outgoings of life And the Prophet Malachie directing men how to preserue themselues from sinne Keepe your selues sayth hee in your Spirit and transgresse not For this purpose it is needfull for vs all euen such as thinke themselues best awake to heare as often as wee may the noise of the Word preached and that not onely when it commeth in a still and soft voice but also when as a Trumpet it soundeth the alarme of iudgement against secure and impenitent sinners that we may saie with the Holie Prophet Abak 3.2 O Lord I haue heard thy voice and was afraid Likewise because motion is an helpe to watchfulnesse to keepe our selues continually in spirituall motion stirring vp our selues vnto the practise of holy duties as of praier meditation examination of our hearts and liues and such like Reuel 3.2 and strengthning in our selues the good things which else will be readie to die as our Sauiour speaketh And no lesse to take care to keepe one another waking for hee that so doth shall hardly sleepe himselfe and to bee as the Cocke in the Familie or companie where we abide Also to binde our selues with Dauids vow though in another case to wit not to giue any sleepe to our eyes Psalm 132.4 or slumber to our eie-lids c. and hauing vowed Psalm 119.106 to resolue with him to performe the Oath and Couenant which we haue made Hereto we must adde dailie care to auoide that repletion of carnall delights and worldly desires which our Sauiour sheweth to bee a speciall enemy to Christian watchfulnesse Luk. 21.34 and contrariwise by seasonable obedience to bring our flesh into subiection and by perpetuall sobriety to fence our citie which else will bee broken downe and without walls Pro. 25.28 And as the Israelites are commended for keeping the Watch of the Lord Numb 9.19 hauing alwaies an eye vnto the pillar of the cloud by day and of fire by night that with it they might eyther rest or remoue so ought we to obserue the workes and dealings of God with men especially with our selues wherby one while he calleth vs to feasting reioycing another while to mourning and fasting one while he puts songs of praise into our mouthes another while he softneth our heart openeth our eare Iob. 23.16 33 16. Psal 17.4 and keepeth our eye waking by afflictioÌ„ oh happy affliction that so wakeneth vs that wee cannot forget the Lord. But among all the workes of God that is least of all to bee ouerpassed which yet is to doe but shall certainly bee done in his due time I meane the second comming of our Lord Iesus to iudgement the serious meditation and daily expectation whereof is able to make euery seruant of Christ to watch and wait with his loines girded and his light burning Luc. 12 35. c. that whether his Lord come at euen at the cocke-crowing in the dawning of the day or as heere to his spouse at midnight he may readily entertaine him and bee gloriously entertained by him Finally Psalm 127.1 because vnlesse the Lord keep the Citie the Waâ—chman waketh but in vaine Let euery one giue him his heart to keepe Prou. 4.23 Prou. 23.26 For therefore hee that had charged euery man to keepe his owne heart calleth for it himselfe saying my sonne giue me thine heart as if he should say If thou canst not keepe it thy selfe let mee haue it and I will keepe it for thee Oh then let vs gladly entitle the Lord vnto our heart and giue him the keyes of this our Castle earnestly calling vpon him Psalm 121.4 who is the Watchman of Israel that neuer stumbreth nor sleepeth to make our heart his Watchtower and therein so to wake for our defence that our heart and spirit may bee also kept waking by his meanes Psalm 16.7 and that hee giuing vs counsell our reines also may instruct vs in the night seasons So may we be sure that no danger shal astonish no allurement shall enchaunt or cast into a sound sleepe the heart wherein Christ waketh by his spirit To the same our Lord Iesus Christ with his eternall Father and their most Holy and Glorious Spirit let vs together with our soules and bodies hearts and liues gladly ascribe and render all praise power thankesgiuing and obedience for euermore Amen THE MINISTERIALL HVSBANDRY and BVILDING Preached at the Triennall Visitation at Bath IVL. 30. 1612. By SAM CROOKE LONDON Printed by William Stansby for Nathaniel Butter and are to be sold at his shop vnder Saint Augustines gate 1615. TO MY REVEREND FATHERS and BRETHREN Fellow-labourers in the worke of the Gospell especially within the Diocesse of BATH and WELS WHen the Israelites after the death of Iosuah demanded of God who should first go vp for them against the Canaanites Iosh 1.1 2. the Lord answered Iudah shall goe vp but when Moses Exod. 32.26 in behalfe of God stood in the gate of the Camp and cryed who is on the Lords side let him come vnto mee all the sonnes of Leui gathered themselues vnto him c. Who seeth not then Fathers and Brethren that leauing the conduct of affaires of state to another Tribe in case of reformation of manners it is our part to rise vp first in the Lords quarrell and to consecrate our hands vnto his seruice for as the Prophet saith O ye Priests this commandement is for you Mal. 2.1 Wee see the fruitfull weedes and thornes of prophanenesse and iniquitie who should root them out but the Lords husbandmen Wee see the wofull ruines of vertue and pietie who should repaire them but the Lords Builders Wee see the troups of armed and audacious enemies J meane sinnes neuer so bold or so well backt and the holds of selfe loue and custome in sinning neuer so strongly fortified who should attach the battell or attempt the assault but we whom the Lord hath not only sworne his Souldiers but selected as Captaines and Centurions in this spirituall warfare It is our part to bee domi bellique
Commandements Psal 119.176 not that wee doe not sometimes goe astray and that wee aime and endeauour after perfection Phâ—l 3.12 13. not that we haue already attained thereto For this cause the Church in the entrance of this Song doth as well confesse her selfe blacke Cant. 1.4 as auouch her selfe comely and in these words no lesse complaineth of the drowsinesse of her flesh then reioyceth in the wakefulnesse of her spirit I sleepe but mine heart waketh For being to set before vs a sorrowfull type of her owne vnkind and sinful sluggishnesse denying entertainement to her louing Sauiour and of the chastisement inflicted on her for her amendement shee first telleth vs in what state shee was when her Lord made tender of loue vnto her to wit partly sleeping and partly waking A state mixed or compounded and that of contraries but with distinction as may seeme of the subiects wherein they are I sleepe that is my naturall or vnregenerate part but mine heart waketh that is the spirituall or regenerate part in mee Not that some one created part is in a Christian either regenerate or corrupt some other not but because the whole man and euery part is partly sanctified and partly sinfull partly spirit and partly flesh Herevpon it is truely said I sleepe that is mine whole nature is subiect to infirmitie through sinne or as Rom. 7.18 in me that is in my flesh dwelleth no good thing and as truely mine heart waketh that is there is in me an hidden seede of God 1. Ioh. 3. a principle of Grace an inner man that suffereth me not to consent to sin but rowseth me vp and armeth me against it Rom. 7.22 so that it is no more I that doe it but sin that dwelleth in me Rom. 7.20 In a word the whole nature of man is as the ayre to wit a receptacle first by creatioÌ„ of light alone without darknes that is of grace without sinne since the fall of darkenesse alone without light sinne without grace after conuersion of a twylight light and darknesse grace and sin entermingled throughout and iustling at one another Gâ—l 5.17 Prou. 4.18 2. Sam. 3.1 but grace as the morning light or as the house of Dauid waxing stronger and corruption weaker Finally in Heauen as in Paradise shall bee no night no sinne at all but a perpetuall Sun-shine of grace without so much as any mist or cloud of corruption The summe then is that in this world the state of the Church and of euery member of it is a sleepie watchfulnesse or a waking sleepinesse that is a mixture of sleepe and waking sinne and grace flesh and spirit Which that wee may duely consider of let vs seuer them and begin with the former I sleepe THe Church confessing that shee sleepeth teacheth vs First that we all as many as are members of this body are apt to sleepe that is to be surprised with the infirmitie of the flesh notwithstanding the readinesse of the spirit Matth. 26.41 The spirit indeede is ready saith our Sauior of his drooping and drowsie Disciples but the flesh is weake For the opening of this point consider 1. What the spirituall sleepe is 2. In whom it is found What the spirituall sleepe is we shall see by comparing it with the naturall The naturall sleepe is a ligation or binding vp of the instruments of sense and motion caused principally by vapours ascending from the stomacke into the braine Secondarily by wearinesse extreme cold or heate frication Musik finally whatsoeuer doth either consume or benum the spirits the end of sleep is that the spirits and naturall heate retiring inward may attend to the refection and nourishment of the body Agreeably in the spirituall sleepe of sinne may be noted 1. The ligation of the spirituall senses whereby it commeth to passe that men haue eyes and see not Esa 6 9.10 eares and heare not 1. Cor. 2.14 hearts and vnderstand not the things of God neither can they perceiue them wanting the vse of spirituall sense because they are onely spiritually discerned 2. The surcease of spirituall motion the naturall man neither doing the workes Roâ— â— 12 17. nor walking the wayes of God 3 The causes are alike to wit Either principall the vapours of worldly and fleshly lusts 1. Pet. 2.11 Eph. 4. Luk. 21.34 fighting against the soule darkening the cogitations oppressing the heart and so shutting out all heauenly thoughts and affections or secondary as wearinesse in holy exercises such as surprised the three excellent disciples Mar. 14.37.40 whom our Lord chose to assist him in his agonie extream colde of feare Math 26.70 such as benummed S. Peter vnto the deniall of his Master and no lesse extreame heat of vnaduised zeale such as incensed the two sonnes of thunder to demand fire from heauen vpon the Samaritans by a falsely-supposed spirit of Elias Luk. 9.54 frication whereby the itching eare is scratched with fables or flatteries in stead of truth musicke 2. Tim. 4.3.4 whereby the diuell in his syrens the world and the flesh singeth lullaby spare thy selfe Reioyce O young man Math. 16.22 Eccles 11.9 1. Cor. 15.32.33 in thy youth Let vs eat and drinke for tomorrow we shall dye c. 4 The end of spirituall sleepe is that our care and endeuour being diuerted from heauenly things we may fully take thought for the flesh to satisfie the lusts thereof Rom. 13.14 Thus as the naturall sleepe leaueth little 1. Sam. 19.13 or no difference betweene Dauid and Michols Puppet so this spirituall sleepe of sinne maketh an Idoll of a man Looke what a thing an Idoll is saith the Psalmist that hath a mouth and speaketh not Psal 115.5.8 eyes and seeth not c. such is the Idolater such is euery sinner Euery sinner setteth vp an Idoll of sinne in his heart Ezek. worshipping the creature happily his owne creature and forsaking the Creator Rom. 1.25 and that Idoll of sinne taketh away the hart from God so filling it with the loue of the world Hos 4 11. 1. Ioh. 2.15 that the loue of the Father can finde no lodging nor entertainment Finally as the naturall sleepe is an image of death so is the spirituall Yea sleepe and death in this case as twinnes are ioyned yea confounded Lighten mine eies saith Dauid that I sleepe not in death Psalm 13.3 and the voice of the Gospell waking the spirituall sluggard as dead in trespasses and sinnes is Eph. 2. Awake thou that sleepest Eph. 5.14 and stand vp from the dead c. Such is the sleepe of sinne now let vs see who be the sleepers Wee shall find them to bee of three sorts 1 Sinners vncalled sleepers not yet wakened such all men are or were being borne sluggards none vnderstandeth none seeketh after God Rom. 3.10.11.12 none doth good c. Naturalists make it questionable whether man beginneth to liue
it and turne downe the former as low as it selfe And Sathan as Hannibal said of Marcellus is neuer quiet conquering or conquered but conquering pursues his Victories and conquered labours to recouer his losse If these things be so and that we be all of so heauie a mould Oh how highly are we to esteeme the goodnes and patience of God that is content to entertaine such dullards into his seruice Hee that is serued of Cherubims and Seraphims that flie swiftly to doe his Commaundement in obeying the voice of his Word Psal 103.20 and yet findeth not due stedfastnesse in such seruants Iob. 9.18 but is able to lay folly vpon his Angels that he should take delight in the children of men Prou. 8.31 admitting vs into his schoole who are as Children weaned from the milke Esa 21.9 and drawne from the breasts Vers 10 to whome precept must bee giuen vpon precept precept vpon precept line vnto line line vnto line there a little and there a little That hee should accept the will for the deed and through the weaknesse of the flesh Mat. 26.41 discerne and approoue the readinesse of the spirit That he should not deale vpon aduantages with so vnprofitable seruants but spare vs as a man spareth his owne sonne that serueth him Mal. 3.17 Psal 19.11 yea appoint great reward for weake or rather no seruice Who would not loue and honour so kind a Lord Who would denie anie of that little hee can doe vnto so indulgent a master Who would not take his part striuing against sinne Who in vnspeakeable mercie forgiueth and couereth iniquitie transgresson Exod. 34.7 and sinne On the otherside how meanly ought wee to account of any seruice that we can performe and When wee haue done our best confesse that we are vnprofitable seruants Luke 17.10 If therefore vnprofitable because we haue done no more then dutie much more because wee haue done much lesse Let Papists and Familists and what other broods soeuer of the selfe-righteous Pharises dreame vnto themselues a Legall perfection in this life Mat. 5.20 Oh Let our righteousnesse labour to exceed theirs but let our opinion of it come as short as our endeauor striueth to exceed For how can our Lord but bee a looser by such drowzie-headed seruants that euer and anone are nodding and slumbring yea sometimes falling with Eutychus into a dead sleep Act. 20.9 Ioh. 11 if not with Lazarus lying foure dayes in this sleepe of death till wee stinke againe and haue neede of that loud voice of Christ to awaken vs and by a new Resurrection Psal 51.10 or Creation to restore vs to the life of grace The Crabtree though grafted with the best grafts yet sendeth forth manie wilde shoots from the natiue stocke which if they be not cut off wil starue the better fruit Ioh. 15.2 and in the best branches of the vine of Christ there is somewhat continually to be pruned away And what greater comfort can there bee to a poore Christian labouring of infirmities then to haue the seuerall confessions of the best seruants of God in all ages concurring with this generall acknowledgement of the whole Church militant and confirming that they were as the Holy Ghost speaketh of Elias all subiect to the like passions as wee are Iam. 5.17 As ill might we spare such precedents for consolation as the examples of their vertues for imitation For why should wee doubt of that mercie from God wherof they haue had and recorded the experience Nay the good Lord will see a difference betweene the sleeping Christian and the dead worldling and will say of thee as of Lazarus Ioh. 11 he is not dead but sleepeth Or if this sleepe bee as in it selfe it is a death yet so deare art thou vnto Christ in regard of his worke of grace in thee and the manifesting of his glorie by thee that he will certainly rayse thee vp and reuiue thee Finally it concerneth vs all in Christian prouidence for our soules safetie Luc. 21.36 as to watch and pray continually that wee be not lead into temptation so obseruing the fore-mentioned times and aduantages of Sathan and our owne corruption to plant a double guard when the danger is more then ordinarie And namely in time of prosperitie to meditate often and seriously of the vanitie and inconstancie of all earthly comforts that so wee may come to reioyce as if we reioyced not 1. Cor. 7.30.31 and to vse the world as if we vsed it not In the daie of wrath be of good comfort sayth Salomon Eccles 7.16 yet euen that while the dayes of darknes are to bee remembered Eccles 11.8 which shall certainly come and shal be manie Eccles 7.16 In the daie of affliction Consider saith the wise King Hee that in the calme prepareth not for a storme is manie times greatly endangered but he that in the storme sticketh not close to the helme is sure neuer to see the port In peace to prouide for defence is of wholsome policie but in time of warre and in the day of battle to stand vpon our guard against a vigilant Enemie is of meere necessitie Inordinate sleeping is an enemy to the best health but in a case of extremitie such as the trauaile of childbirth the Lethargie or the sweating sicknesse euen to slumber is accounted mortall So for a Christian at any time to bee secure importeth danger but in affliction to bee sencelesse Ier. 5.3 to be smitten and not to sorrow as the Prophet complaineth of he desperate Iewes and when the Lord calleth vnto weeping and mourning Esa 22.12 c. vnto baldnesse and sackcloth then to say with the carelesse world 1. Cor. 15.32 Let vs eat and drinke for to morrow wee shall die is an iniquitie inexpiable and betokeneth destruction vnauoidable It is a plausible delusion to put farre away the euill day Amos 6.3 and to catch at the Eagle of worldly prosperity Pro. 23.5 when shee hath allready taken wing but let that voice sound in our eares wherewith the Lord rowzed Baruch sleeping this very sleepe seekest thou great things for thy selfe Ier. 45.5 seeke them not for beholde I bring a plague c. In seed-time the Crow is busie therefore the Husbandman sleepes not Sathan if hee cannot hinder the Plough labours to preuent the Sickle and to that end followes the Seedesman sowing the Word of grace Mat. 13.3 c. that if it lie vncouered or vnwatched he may immediately catch it away Mar. 4.15 Ecâ—lâ—s 4.17 Wherefore the counsell of the wise Preacher is to take heed to thy foote when thou entrest into the house of God and bee more neare to heare then to offer the Sacrifice of fooles Wilt thou preuent the rauening crow hide the word in thine heart Psal 119.11 as one that heareth for afterwards and intendeth to reape and liue vpon that which is
Word Psal 119.67 Whether thy knowledge of God be a matter onely of imagination and discourse or whether it frame thee to obedience and care to please him Whether thy conscience doe therefore onely not disquiet thee because either thou hast not afforded it due information out of the Law of God or else hast silenced and muzled it that it may neyther bite nor barke or whether hauing by faith and repentance taken vp the quarrell and ended the account betweene God and thee it make thee a sound and continuall feast of peace and ioy in the Holy Ghost Whether thy profession in worde and practise be onely mimicall and affected grounded on occasion confined by limitation or whether out of the aboundance of the heart thy mouth speake good things Math. 12.34.35 Gal. 5.25 and because thou liuest in the spirit thou canst not but walke also in the spirit Yea euen in the sleepe of sinne we may see apparent difference betweene the regenerate and the vnsanctified man For as the naturall sleepe cutteth not off all the operations euidences of life and heat in the bodie or of reason in the soule no more doth sinne bereaue the regenerate man of all the effects of grace but that there remaineth sufficient proofe of his standing therein For first though naturall sleepe bee the image and fore-runner of death yet doth it leaue sufficient tokens of life as the drawing of breath the mouing of the pulses so that of the sleeping man it may be said If he sleepe hee shall be safe Iohn 11.12 In like manner sinne of it owne nature importeth a body of death and deserueth the hire and wages of eternall death Rom. 6.23 but yet it leaueth not the child of God without breath pulse that is a principle of grace and good conscience maintaining the league betweene God and his weak seruant and fetching vitall influence from Christ Col. 3.4 who is our life This coniunction with Christ this Couenant and Commerce with God sheweth that the heart is both aliue and awake in the true Christian euen when he sleepeth moouing and fitting him to goe to Christ and expostulate with him Esa 63.17 saying with the Church O Lord why hast thou made vs to erre from thy waies and hardened our heart from thy feare But the carnall mans sleepe is a very death for he sinneth without care of reconciliation with God without sighing after the grace of repentance and aide of the spirite of Christ against the power of sinne Secondly when the body is asleep the naturall heat sleepeth not but is busie in digesting the nourishment that the vapours ceasing man may awake out of sleepe more fresh and actiue then before Right so in a Christian falling through infirmity into sinne the grace of God is not idle but bendeth it selfe with all it might to dissolue the tentation and worke in him more watchfulnesse for the time to come thus his sleeping endeth in waking But the carnall mans waking aymeth at sleeping for euen in doing good hee intendeth some pleasure or profit of sinne and his sleeping proues Lethargicall making him still more and more sleepy for euery sinne maketh way vnto a greater or at least to a further degree of the same sinne If his beginning bee foolishnesse Eccles 10.13 his latter end proues wicked madnesse Lastly though sense be asleepe yet reason in a wise man is awake The foole dreames waking and the wise man contemplates sleeping In like manner the carnall man bewrayeth the folly of his heart both in dooing some good things yet with our loue of goodnes and forbearing some sins yet without hatred of euill but the regenerate man sheweth the power of grace both in disallowing the euil which he doth and in delighting in the good Rom. 7.15.22 which hee eyther omitteth or weakely performeth Oh how much more blessed and likely to dye the death of the righteous is he that saith with Paul Num. 23.10 Rom. 7.19 I do the euill that I would not then he that faith with Balaam I fain would doe it Num. 22.18 c. but alas I dare not And thus haue I set vp a stone of partition betweene Iacob and Laban Gen. 31.45 c. the regenerate and the carnall man shewing how the one euen in sleeping waketh through the ouer-ruling power of grace the other euen in seeming to wake sleepeth through the vncontrolled power of corruption What remaineth but to allot to each of these their due portion That is to the one comfort to the other terror and to either of them wholesome admonition To beginne with the Israel of God whose heart is awake and ready though the flesh in them bee at times weake and drowzie When Eutichus ouercome with sleepe Acts 20.9 c. fell downe from the third loft and was taken vp dead it was no small comfort to the disciples at Troas to heare Paul say Trouble not your selues for his life is in him so when a childe of God falleth through the steepe of sinne into the desert and danger of death eternall Matth. 26.41 what greater comfort then to heare Christ say yet the spirit is ready and the spouse of Christ speaking by the spirit of Christ mine heart waketh I know thy pouerty saith our mercifull Sauiour but thou art rich Reuel 2.9 Know thy selfe therefore but as Christ knoweth thee Cant. 1.4 Looke not onely on thy blacknesse to humble thee but also on thy comelinesse to encourage and comfort thee Say not onely I sleepe to accuse and condemne thy selfe in the flesh 1. Pet. 4.6 but also mine heart waketh to approoue that thou liuest according to God in the Spirit Prou. To iustifie the wicked and to condemne the righteous is alike odious and iniurious to the Lord. The wicked man iustifying himselfe sinneth against Gods iustice the regenerate denying the worke of grace in himselfe sinneth against his mercy They are farre the fewer that sinne on this side much safer because they are out of loue with themselues But yet when the vicer is in the skinne God forbid thou shouldest thrust the launcer into thine hart or when thou fallest out with thy flesh shouldest pursue the quarrel vpon the spirit of God in thee It were iniustice so to punish the faulty mother as to destroy the guiltlesse babe in her wombe and no lesse so to proceed in hatred of thy corrupt nature as to do violence to the new creature Gal. 4.19 the image of Christ which beginneth to be formed in thee It is our care Psalm 119.133 and prayer in this life that none iniquity may haue dominion ouer vs it were our pride to thinke it strange wee should haue any abiding in vs. Wee are not yet in the land of promise but in the wildernesse of passage We are not come to those new heauens and new earth wherein dwelleth onely righteousnesse no sinne no companion of sinne
no shame sorrow crying Reuel 21.4 c. We are as yet in the region of olde things wherin as our naturall life is sustained by contraries labour and rest hunger and satiety sleeping and waking c so our spirituall and heauenly life is clogged with vnwelcome companions affoording vs trouble with our peace emptinesse with our abundance drowsinesse with our watchfulnesse But as for those that are at case in Sion Amos. 6.1.3 Jam. 5.5 and put farre away the euill day that they may approach to the seat of iniquity that nourish their hearts as in a day of sacrifice Luk. 21.34 and by surfeting drunkennesse cares of this life carelesnesse of that that is to come doe what they can to make keepe their heart their watchman asleepe that had rather keepe conscience blinde that it may flatter them then enforme it that it may giue a iust verdict against them counting it lesse trouble to beleeue a fauourable false report then to examine whether it bee true Reuel 3.1 in a word that haue a name to liue but they are dead to be awake but their heart is fast a sleepe to such I haue a heauy message from the Lord euen the same that the vigilant Captain deliuered together with a deaths-woūd to his sleeping watchman Dead I found thee dead I leaue thee The watch-man must keepe his watch as his life else no watch no man his life is too little to satisfie for his vnwatchfulnes God hath planted the heart in euery man to be a waking centinall If thy watchman sleepe therefore how deep is that drowsinesse how desperate is the condition first of the watchman and after of whatsoeuer may miscarry through his watchfulnesse Mat. 24.48 c. If the euill seruant shall say in his heart my master deferreth his comming and begin to smite his fellowes and to eat and drink with the drunken that seruants Master will come in a day when he looketh not for him and in an houre that he is not aware of and will cut him off and giue him his portion with hypocrites there shall be weeping and gnashing of teeth To conclude with admonition let my counsell or rather the counsell of our Lord Iesus be acceptable vnto vs all who willeth vs to watch and pray continually Luke 21.36 that wee may be counted worthy to escape all the euils that shall come vpon the secure world and that we may stand before the sonne of man And this admonition reacheth vnto both sorts before mentioned Mar. 13.37 All must watch therefore they that are asleepe must wake and they that wake must keepe themselues awake Eph. 5.14 Vnto the first the Lord saith Awake thou that sleepest and stand vp from the dead 1. Cor. 15.34 c. And againe Awake to liue righteously and sinne not What is that but to breake off thy sinnes by righteousnesse Dan. 4.24 Psal 95.10 that there may bee an healing of thine error And because the error of sinne breedeth and festreth in the hart therefore vpon the heart must the cure be performed Ezek. 18.31 make you a new heart and a new spirit saith the Lord for why will ye dye O house of Israell Euery one naturally hath a drowsie and heauy hart like that of Nabal not onely sleeping but dying within him an heart of stone making him like a very stone How shall this stone be made a child of Abraham 1. Sam. 25.37 vnlesse the stony heart bee changed into an heart of flesh Math 3.9 Ezek. 36.26 Indeed none but God is able to worke this change But it is our part to submitte our selues to his hand in the conscionable vse of the meanes Ier. 23.29 suffering his worde as an hammer to beate vpon our stony heart which so and not otherwise is to bee broken and his spirit to conuince and reprooue vs of sinne Iohn 16.8 and his rod to chasten vs for our profit Heb. 12.10 that we may bee partakers of his holinesse These 3. meanes the Lord vseth to awaken the carnall sluggard calling him by his word shaking him by his rod and by his spirit knocking at the dore of his heart Oh then quench not his spirit 1. Thes 5.19.20 resisting and controlling the holy motions thereof despise not his word of Prophecy stopping thine eares as the deafe Adder against the voice of the charmer kicke not against his rodde that hee should complaine of thee as of the stubborne Iewes Ier. 2.30 I haue smitten your children in vaine they receiued no correction In a word while it is called to day heare his voice and harden not thine heart as in the day of prouocation and temptation Loue not sleepe saith Salomon least thou come vnto pouerty Pro. 20.13 open thine eies and thou shalt be satisfied with bread The admonition fitteth well vnto the spirituall sluggard who wilfully remains in penurie because hee will not take paines to be rich in grace He is ready to say with the vniust Steward Luke 16.3 I cannot digge and to begge I am ashamed One while the trauell of repentance seemeth too tedious vnto his loose heart and he is afraid of the Lion in the way thinking it best pollicy not to waken the sleeping Lion of an euill conscience Pro. 26.13 nor to disturbe Satan who as a strong man armed keepes peaceable possession of him Luk. 11.21 But he considereth not that both Satan and his corrupt conscience doe sleepe and suffer him to sleepe but for a time and when there shall bee no more hope or means of recouery they will both awake against him and waken him vp vnto euerlasting anguish vnquietnesse Neither will hee vnderstand that the only way to pacifie conscience and to put Satan for euer to silence is to set the controuersie on foot betimes No meanes to make the Deuill flye but by resistance Iam. 4.7 No means to attaine the quiet of a good conscience but that whereto the Apostle Iames aduiseth Be afflicted Iam. 4.9 and sorrow ye and weepe let your laughter bee turned into mourning and your ioy into heauinesse Iam. 4.10 Cast downe your selues before the Lord and he will lift you vp Another while hee sticketh at the rebuke of Christ and the reproach of sincere profession Hee is loth to goe out of the Campe Heb. 13.13 bearing the badge of his despised Lord. But hee considereth not that this and no other way Christ entred into his glory and sanctified this onely way vnto all those that shal be partakers with him of the same glory But no one thing doth more nusle a sinfull soule in the spirituall sleep then a fond perswasion and pretence that hee is already awake For as the sluggard saith I am awake because hee would not bee troubled so you shall hardly find a secure sinner but beeing called vpon to repent to renew acquaintance and make peace with God hee will bee
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
the spirituall husbandrie and building now wee are to come to the worke wrought to the thing owned but that we may not without the mediate consideration of the instruments the Ministers whom God hath set betweene himselfe and the people For so Moses saith Deut. 5.5 At that time I stood betweene the Lord and you to declare vnto you the word of the Lord adding a reason for ye were afraid c. which in the same place verse 25. and chapter 18.15 is more fully expressed viz. How the people fearing to heare GOD speak by himselfe desired that thenceforward hee would speake vnto them by Moses and by a Prophet succeeding Moses sitting in Moses chaire So the Lord established it as a Law in the Church for euer that he would speak to vs by an interpreter an Embassadour God Iob. 33.23 2. Cor. 5.19 was in Christ reconciling the world vnto himselfe and hath committed to vs the word of reconciliation Now are wee Embassadors for Christ c. Agreeable to that here Cor. 5.20 wee are labourers together with God Ministers then are fellow-labourers with God Fellowship with God is to be considered in two respects 1. In regard of paritie and equalitie so God hath no fellow onely the three that beare record in Heauen as they are one in essence so are they equall in attributes Phil. 2.6 Christ himselfe though as God in the forme of God he thought it no robberie to be equall with God yet as man was is and for euer shall bee inferior to his Father Ioh. 14.28 My father is greater then I saith Christ And when all things shall be subdued to the Sonne then shall the Sonne also himselfe be subdued vnto him that did subdue all things vnder him c. 1. Cor. 15.28 1. Cor. 15.28 2 In regard of association wherin are three degrees The first proper to Christ tho Mediator in regard of Hypostaticall vninion of person and incomprehensible communion of power whereby Ioh. 17.22 as hee is one with the Father so his workes Ioh. 5.17 and the Fathers are the same The Father worketh and I worke Zech. 13.7 Hence it is that God calleth him the man my fellow or next neighbour The second commune to all Christians consisting 1 In this life in communion of grace 1. Ioh. 1.3 That our fellowship may be with the Father and with his Sonne Iesus Christ 2 In the life to come in communion of glorie Iohn 17.21 That they all may be one as thou O Father art in me and I in thee c. The third betweene both the former specially appropriate to Gods Ministers of which here and it is the association of labour because wee concurre and conspire with God as subordinate vnto him in the worke of conuersion and edification of his elect God so employeth his Ministers that they also are coworkers with him saith Augustine not that we adde vnto the power of God but that wee obediently apply our selues vnto the working of God 1. Cor. 2.15 saith Aquin. speaking of the thinges of God not in the wordes which mans wisdome teacheth but which the Holy Ghost teacheth saith our Apostle The words of the wise being pungent as goades to pricke forward the slow and firme as nailes to fasten the loose and vnstable soules but such and so farre as they are giuen by that one Pastor God of whom we haue already spoken The Scripture cals the Ministers Gods seruants The seruant of the Lord must not striue The Lord and seruant 2. Tim. 2.24 are Relatiues that is Contraries opposite in the generall yet hauing mutuall and specificall reference each to other Hence it is that the Minister is cōsidered somtimes with opposition as he is the seruant not the Lord the instrument not the hand man not God and so his operation is weake and ineffectuall sometimes againe with reference vnto God to whom he is subordinate and so his cooperation is mightie through God and energeticall able to beget children in Christ Iesus through the Gospell 1. Cor. 4.15 able to saue those that heare him so that Ministers are called Sauiours 1. Tim. 4.16 able to beat downe the strong holds of the imaginations of the proud and rebellious heart Obad. vers 21 2. Cor. 10.3.5 2. Cor. 2.16 able to be the sauour of life vnto life and of death vnto death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle there whereto himselfe answereth Chap. 3.5 not as of our selues but our sufficientie is of God who also hath made vs able Ministers of the New Testament c. In this Relatiue sence wee are here said to be coworkers with God Instruments not laid vp or lying loose but in the hand of the Artificer Embassadors not reporting the message onely but representing the authoritie of our Master 2. Cor. 5.20 as though God did beseech you through vs we pray you in Christs stead that ye bee reconciled vnto God Labourers not vpon the building and husbandrie onely of the owner but in the strength and vertue also of the chiefe worker For wee are not onely workers for him but coworkers or labourers together with him And then no maruel if God Act. 20.32 and the word of his grace be able to build men vp farther and to giue them an inheritage among them that are sanctified Rather may wee maruaile that at any time the Word of GOD should faile of his effect or that any of his fellow labourers should say I haue laboured in vaine Esay 49.4 I haue spent my strength in vain for nothing Deut. 32.47 Esay 55.10.10 But indeed it is not a vain word but as the raine that commeth downe from Heauen and returneth not but watereth the earth c. so shall my word be that goeth out of my mouth it shall not returne vnto mee voide saith the Lord but shall accomplish that I will and prosper in the thing whereto I sent it Vaine therefore it may bee in regard of the ordinarie reuealed will of God the conuersion of sinners at which the Minister aimeth not in regard of the absolute counsell of GOD which is that they that heare it shall eyther bee saued or condemned by it God therefore Mat. 20.1 hauing a Vineyard to dresse looks out for laborers At the first indeed when there were no labourers he dressed it wholy himselfe as in the dayes of Adam vntill Seth after hee beganne to employ the Patriarkes in their generations and families in whom Christ by his eternall Spirit 1 Pet. 3.9 went and preached In the day of Moses he established a perpetual Law of prophesie and succession of Prophets and Priests with whom Prophets especially hee so conspired that the Prophet Esay for one is bold to say Esay 48.16 The Lord God and his spirit hath sent me In these last dayes hee hath spoken vnto vs by his sonne Ebr. 1.2 Rom. 15.8 Who in the dayes of his flesh
the same promise Heb. 11.9.10 c. who all looked for a Citie hauing a foundation whose maker and builder is God Who professing themselues strangers and pilgrimes vpon earth declared plainly that they sought a Country not that from whence they came for then they had leisure to haue returned nor that Land of promise whereto they were called or if that for the promise not for the land for they desired a better then both euen an heauenly Wherefore God is not ashamed of them c. I propound Moses that man of God that chose rather to suffer aduersitie with the people of God Heb. 11.25.26 then to enioy the pleasurs of sinne for a season Esteeming the rebuke of Christ greater riches then the treasures of Aegypt for hee had respect vnto the recompence of the reward I propound vnto you Dauid that man after Gods owne heart Psal 4.7 whose heart was more ioyed with the fauourable countenance of God then the worldling with whatsoeuer abundance of Corne and Wine I propound vnto you those twelue Peeres of Christendom the Lambs twelue Apostles taking Matthias into the room of Iudas that hypocritical thief who by their fore-man Peter professe Behold wee haue forsaken all and followed thee Mat. 19.27 Finally I propound vnto you that chosen vessell that great Doctor and Apostle of the Gentiles Paul who in the matter of this Earthly treasure Phil. 4.12 could want or abound bee emptie or full could liue or die as might most aduantage his cause and Gospell who was to him in life and death aduantage Phil. 1.20.21 but as touching the heauenly forgetfull of whatsoeuer was behinde Phil. 3.13.14 hee endeauoured himselfe vnto that which was before and stroue hard toward the marke for the price of the high calling of God in Christ Iesus To these wee may well set vp not Altars or Images as the Papists for adoration but yet monuments for cōmemoration and admiration or rather seeing God hath set forth these vnto vs as a cloud of witnesses going before vs into the heauenly Canaan the place of our treasure Heb. 12.1 let vs also cast away euery thing that presseth downe and what presseth somuch as this earthly Mammon together with the sinne that hangeth so fast on following these our forefathers in the Faith though as hee saith non passibus aequis approue our selues in our proportion to be of the same brood of seekers Psal 24.6 euen of that generation of Iacob that compriseth all that seeke the face of God But our proportion I take it will better appeare in the latter sort wherfore now I come to comfort the mourners in Sion who would faine finde both heart and treasure in heauen but of the one complaine that they cannot of the other doubt that they shall not there finde it Vnto both which I hold forth this truth now in hand where the treasure is there is the heart they goe together Therefore graunt mee the heart and I will easily proue the treasure or the treasure and I will as easily proue the heart to be in heauen but if neither will be graunted as many times infirmitie makes the one doubtfull and infidelitie the other yet I will endeauour from that which is and must bee granted to conclude that which is desired Thou doubtest thy treasure is not in heauen thou hast no part in God no right vnto the inheritāce of the Saints in light Art thou willing to liue in this suspence Dost thou labour to put far away the thought of the euill day Dost thou resolue to take thy part in the pleasures of sinne for a season Mat. 8.29 only desiring with the Deuills thou maist not be tormented before thy time A wofull disposition so to bee resolued so to bee vnresolued But as I rather wish and hope thou art afflicted with this doubt thine heart trembleth to thinke of the euent thy soule longeth and thirsteth after that peace which ariseth from the assurance of saluation there is somthing in thee that striueth against this doubt and though vnable for the present to cleare and remoue it yet allowes it no quiet entertainment Be of good cheere there is a seede of faith an immortall seede a certaine and infallible conception of the new Creature in thee That it is mixed or rather assaulted and exercised with feare and trembling mistake not thy condition it is the more hopeful comfortable For what is it that hath disturbed thy securitie that hath prouoked and drawne as it were into the lists thy naturall infidelitie what but the sparke of faith that when it comes and it shall certainly come vnto a flame will consume whatsoeuer opposeth it self Faith is not known in the Nonage but by this cōflict Let men presume what they will the faith that is not thus militant in the beginning shall neuer bee triumphāt in the end Thus euen doubting ioyned with diligence for resolution argues faith so to call our right in question proues that wee haue a right vnto Gods Kingdom more firm and solid then yet we vnderstand And if thou bee the person I take thee for thou wouldest not change this doubtfull title claime or pretence of thine for al that Satan once offered to our Sauiour Mat. ◠9 and is now accepted by the Antichrist of Rome Thou complaynest thy heart is not in heauen how then can thy treasure be there doe but answere mee who taught thee so to complaine many thousands are in the same state which thou imputest vnto thy selfe yet complaine not of it but goe with pleasure and content in the broad way Doth nature in thee alone aboue all others find fault with it selfe for lack of grace nay assure thy selfe it is grace that desires more growth more strēgth more companie that it may ouer-match and subdue nature There is no rock more sure then this truth of God that the heart that complaineth of the want of grace desireth aboue al things the supply of that want vseth all holy meanes for the procurement of that supply cannot bee destitute of sauing grace Why say I not destitute I should say vnto such an one O man O woman great is the measure of the grace of God in thee Great doubtlesse if thy desire bee great For as the grace desired 1. Pet. 2.23 is in part enioyed because the tast of grace begetteth the desire and the desire stirred vp must needes bee cherished because God will not famish the soules of his Seruants Pro. 10.3 so finally according to the desire the grace shall be proportioned else in vaine were that promised beatitude Blessed are they that hunger and thirst after righteousnes Matth. 5.6 for they shall bee satisfied Mistake not then in the desire all is well and safe If thy soule long after God in the night Esa 26.9 and thy spirit within thee seeke him in the morning there is a blessing pronounced vpon thee Psal
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