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
sleeping or waking by reason of the stupidity that is in him more then in other liuing creatures but in Diuinity it is without doubt that since first our nature fell asleepe in Adam euery man taketh his beginning of beeing in this sleepe of sinne Behold saith Dauid I was borne in iniquity Psalm 51.5 and in sinne hath my mother conceiued me and Zophar deriding the fond conceit men haue of their owne wisedome Iob 11.12 vaine man saith hee would bee wise though man borne that is Iohn 3. till he be borne againe be a wild Asse colt 2 Called but not chosen wakened but fallen asleep againe and that more dangerously then before 2. Pet. 2. whose latter end is worse then their beginning These besides the hereditary habite of sluggishnes haue by relapse doubled the disease and are giuen ouer to the spirit of slumber Esa 29.10 Heb. 6. from henceforth neuer or very hardly to be awakened 3 Effectually called and conuerted in whom the originall sluggishnesse of nature is in part corrected and the relapse into the spirt of slumber by grace preuented yet euen in them the remainders of naturall corruption haue place and power vntill by that almighty voice of the sonne of God Ioh. 5 28. Psalm 17.15 they shall bee wakened the second time vnto immortality and perfection In this third ranke is the spouse of Christ in this place and all Gods children in the time of this life to wit sleeping but not wholy waking but not throughly Rom. 7.19 neither willing the euill that they doe nor doing the good that they would The vapours of worldly lusts not yet so dispelled but that feeling in their heart what Rebecca felt in her wombe Gal. 5.17 an intestine warre they are manie times brought on their knees to pray with Dauid Psal 119.36.37 Incline mine heart vnto thy testimonies and not vnto couetousnesse Turne away mine eies from behoulding vanity and quicken me in thy Law and many times to crie with Paule Rom. 7.24 O wretched man that I am who shall deliuer mee from the body of this death Adde heereto much wearinesse and vnwieldinesse in holy exercises much couldnesse in maintaining Gods cause and partie much partiality in zeale maintaining a priuate spirit of enmity vnder colour of the cause of religion much preiudice in hearing the word readie to count him an enemy that telleth an vntoothsome truth Galath 4. much lingering and listening after the voice of the charmer flatterie neuer wants welcome while selfe-loue is at home who hauing more of the serpent to beguile then we to beware will at times get within vs and lull vs asleepe in security and sensualitie In a word to this trueth the confessions of all the Saints touching both their generall inclination to sinne and particular falls many of them extant vnder their owne hands doe prooue plentifull testimonie shewing that as all men dwelling in houses of clay betweene whiles will they nill they sleepe by reason of bodily infirmitie and though by an vnwelcome heauinesse nod toward the earth as it were pointing to their naturall Element so euen the best of Gods children compassed with flesh and bloud cannot but at times bewray their folly and vnstedfastnesse Quandoque bonus dormitat Homerus The best Artist hath not alwaies his wits awake and the most circumspect Christian doth not alwaies stand vpon his gard of faith and a good conscience In prosperitie we are apt to be secure presuming that We shall neuer be moued Out of this sleepe the Lord seeth it needfull to waken vs by afflictions Securitie and safetie meete not together He that said Psal. 30.6.7 I shall neuer be moued immediately confesseth Thou didst hide thy face and I was troubled But hee that said my foot slideth found cause to acknowledge Psal 94.18 Thy mercie O Lord staied me vp In time of triall and trouble least cause indeede but manie times most minde to slumber at least most temptation The three Disciples neuer more heauie-headed then when Satan was now readie to sift them and good men wee see neuer more in danger to be in loue with life loath to die or vnmindefull of death then when the arrest is now granted forth The storme it selfe is not sufficient Sathan must if it be possible cast Palinurus into a sleepe that when the Pilot I meane Christian watchfulnesse is ouer-board he may be in hope to bring the Barke vnder water In times of holy exercises when the eye should bee most broad awake to behold the beautie of the Lord Psal 27.4 in visiting his Temple the eare as it were a fresh boared to heare what the Lord God will say Psal 40 Psal 85. and heart and lips enlarged to shew forth his praise euen then manie times doth Satan and our owne flesh watch vs a shrewd turne and labour to take vs napping What affinitie hath an Oratorie with a Dormitorie Ierem. 7 Ezek. 33.31 Yet euen the house of prayer is many times a priuie witnesse of our noddings or of the wandering of our hearts after couetuousnesse Pro. 5.14 and wee are in danger to be brought into all euill in the midst of the Congregation and Assembly Finally which requireth speciall consideration if euer a Christian bee like him that sleepeth in the toppe of the mast Prou. 23.34 compassed with danger voide of care it is after some spirituall feast of grace or victorie ouer sinne Wee vse to say When the belly is full the bones would be at rest In such like manner it fared here with the spouse of Christ Shee had feasted her welbeloued and was feasted by him in the verse immediately foregoing instantly shee betakes herselfe to her vndermeale or afternoones nap 2. Sam. 11.2 like Dauid with like perilous consequent Hee slipt into occasion of euill and shee letteth slip an opportunitie of grace It was a feast vnto Peter to heare that voice of Christ Matt. 16.17 Blessed art thou Simon the sonne of Iona c. but it was sower sauce that followed shortly after when vnmindfull of his confession and tendering his master but after the flesh 2. Cor. 5.16 without respect to his office hee gat a curse instead of a blessing Mat. 16 Get thee behind mee Sathan thou art an offence vnto mee c. Blessed Paul extraordinarily admitted to a tast of heauenly glorie in the Paradise of God 2. Cor. 12.2 Vers 4 how hee fared he is not able to expresse but how through infirmitie hee was in danger to haue beene transported another way that he willingly acknowledgeth and how by Gods appointment Vers 7 the messenger of Sathan was sent to buffet him and to pricke him that he might be kept awake from the danger of ouer-weening Our flesh counterpoized with the spirit maketh vs like the ballance of which if one scale be lifted vp the other will assay to goe as high as
as the ground which drinking in the Raine that commeth ost vpon 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 vnto 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 loue 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 mercie and sobrietie c. These fruites must they bring forth that will bring forth fruit vnto God that hauing their fruit in holinesse Rom. 6.22 they may haue 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-loue 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 vnder 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 5.5 hee 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 vs vp and the roaring Lion that seeketh for his prey may quickly deuoure vs he will giue off his care and cost of dressing vs by his word and then the Bryars and Thornes will grow vp the seeds of vice wil horribly breake forth and ouer grow vs he will commaund the cloudes aboue Esay 5.5 that they raine no Raine vpon vs 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 haue purged thee and thou wouldest not bee purged neuer bee thou purged from thy filthinesse Fruit vnto Gods seruants 1. Cor. 9.7 and 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 vpon 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 loue Act. 20 27 truth c. Oughtest not thou then that art taught in the word make him Gal. 6.6 that 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 vnto 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue 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 euery 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 vnto 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. 1.19 and 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 loue 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 loue Hos 11.4 Zech. 11.7 and bands of discipline but cords may be vnknit nailes will fasten and wee haue 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 vs Act. 11.23 with purpose of heart to cleaue vnto the Lord. 2 Loue whereby wee are knit one vnto another euery stone so fashioned to that hee ioynes withall that it may seeme as one saith there is not in Gods building a stone vpon 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 loue or rather first falling out with the walles and then with the foundation for this is the
105.3 Let the soule of them that seeke the Lord reioyce 2. Chron. 15.2 For the Lord is with thee if thou be with him and if thou seeke him he will be found of thee Pro. 2.4.5 If thou seekest grace as siluer and searchest for her as for treasures i. e. not with an idle wish which slayeth the foolish Pro. 21.25 because his hands refuse to worke but as the worldling seeketh his Mammon with the vttermost of paines endeauour then shalt thou vnderstand the feare of the Lord and find the knowledge of God It is not here as in earthly treasure many seeke and finde not many find and enioy not some enioy but keepe not for ere they bee aware they come to the parting place either the treasure takes her wings as an Eagle Pro. 23.5 and flies into the heauen or the man must goe to his Mother earth and shee will not haue him but naked as shee sent him forth And yet such an one is said by a common absurditie to die rich Indeed the child of God dies rich and none but he Not he of whom it is said Psal 49.17 he shall take nothing away when he dyeth neither shall his pompe descend after him but he of whom it is said he resteth from his labour and his works follow him Reuel 14.13 not hee that goeth from his treasure but he that goeth to his treasure That preferred the heauenly treasures of grace and of the word of grace before his appointed foode in time of health and now findes them better then physick in his sicknesse Psal 119.72 that esteemed them more then thousands of gold and siluer when mony might haue don much for him and now findes them better worth then al that the wide bosome of the Sea and deep entrals of the earth could affoord vnto him Hee dies rich and richer then euer he was thought to liue His heart fastning on the heauenly treasure in the time of this life findeth his expectation not deceiued but far surmounted at the end of this life and hereafter i◠endlesse and most glorious life For as where the treasure is there will the heart be also so where the heart is there shall the whole man be also With great reason then may I come now to enforce the second point not expressed but implied by our Sauiour namely that the heart ought to be not in earth but in heauen and withall for breuities sake winde vp the third which as the conclusion cleaueth to the premisses that therefore the treasure must be laid vp not in earth but in heauen Consider therefore with me Right Honourable and beloued the Heart the Soule of man on Earth how many absurdities and incongruities it importeth It is a Spirit of a Caelestiall and Angelicall yea I may say of a Diuine nature created by God immediatly and sent downe into this body not to dwell with the body on the earth but to teach the body the way to heauen And shall this Spirit this Angell this Embassadour deale so falsely with him that sent it as to forget his errand and take vp his dwelling in a strange Countrie Shall it be like Iehorams messengers 2. King 9. that being sent to bring in Iehu forsooke their Master and turned after his mortall enemie Shall it enthral it selfe so as to preferre this land of captiuitie before that of her Natiuitie Shall it abase it selfe so as of a Lord and guide to become a drudge vnto the body Shall it not vti sapientiae suae bono as Lactantius speaketh but abiuring it owne principles and elements become no better then sale to keepe a carkasse from rotting Shall it for loue of an Earthly Treasure become an Earthen Heart Corluteum as Augustine speaketh and accordingly frame to it selfe an Earthen Heauen and worship an Earthen God O curuae in terras animae saith the Poet Oh how ill dooth it beseeme I say not now the Soule but the very body of man which God hath erected and aduanced toward heauen and toward himselfe to stoope downe to the Earth as if it grieued a man hee had not beene made a fourefooted beast To the Earth then which nothing is lower but onely Death and Hell saith Lactantius and those so neere neighbours that the Treasure which is laide vp on Earth sinkes to Hell without stay and drawes the Treasurer after it without recouerie But here me thinkes I am rounded in the eare not so peremptorily to condemne the Hauing or the laying vp of earthly Treasure seeing the Holy Patriarkes and Saints were many of them rich and Ioseph is commended for a Storer by which meanes hee became the feeder and store of Israel yea Gen. 49.24 the Disciples of Antioch Act. 11.20 vnderstanding by the Prophecie of Agabus of a generall Dearth approaching sent a prouision of store before hand vnto Hierusalem Finally the Holy Apostle saith that fathers must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 12.14 Lay vp Treasure for their children and he that doth it not Is worse then an Infidell 1. Tim. 5.8 Oh! how are we bound to God that leaueth vs not without direction concerning any duetie For it is indeede not a libertie but a duetie to preserue and improue the good blessings of God for our owne and others commoditie But so to doe is not to Lay vp Treasure on earth in our Sauiours sence vers 19. Neither is that commandement of the Apostle any warrant for the worldling For a man may bring this Treasure in domum non in animam saith the Philosopher into his House not into his Heart Hee may set his marke or seale but not his Heart vpon it saith the Psalmist Psal 62.10 Indeede to set thy Heart vpon profit honour pleasure and make it thy chiefe delight this is to bee not an Vser but a Louer nor a Keeper but a Coyner and that is a direct Traitour For who can beare thee out to set the stampe of thine Heart vpon Gods mettall To make a God of a base Minerall And thy selfe more then a God euen a God-maker So strangely doe Pride and Vilitie meete together in an earthly minde that hee makes himselfe infinitely both greater and baser then indeede he is Greater in opinion and presumption while hee makes new heauens and new Gods Baser in truth and in proofe while for such a creature of his owne hee forsakes the Creator blessed for euer and the end of his owne creation which is to be for euer blessed with his Creator But it is not of flesh and bloud beloued to obserue that temper as to haue riches and not to be had of them to Treasure them vp and not to make them our Treasure Euen wise men among the Heathen haue talked peraduenture yet misled of this wisedome of whom we may say as Demodocus of the Miletians Insipientes non sunt faciunt tamen quae insipientes Fooles they are not yet their actions are
foolish or rather thus They say as wisemen say and do as fooles doe vaine men that did pretend the contempt of the world but that very contempt was of the world and therefore our Sauiour auoucheth it to bee Impossible with man Mat. 19.23 c. that a rich man should enter into heauen but with God saith hee euery thing euen this is possible He cā teach vs to reioyce as if we reioyced not to buy as if we possessed not to vse this world as if we vsed it not He can teach vs to seeke these things as our daily bread with a secondarie care after his kingdome and righteousnes Hee can teach vs not to resolue and say I will bee rich the high way into temptations and snares 1. Tim. 6.9 into foolish and noysome lusts which drowne men in perdition but to pray with AGVR Giue me neither pouertie nor riches feede mee with foode conuenient for me Pro. 30.8 Hee can teach vs to subordinate all our labors and endeauours vnto prouidence saying If the Lord will Iam. 4.15 I will doe this and that He can teach vs to keepe vnder these Treasures as dangerous subiects in seruitute not to set them vp in imperio èo magis Domini quo minus cupidi saith S. Barnard hee can teach vs to reckon these blessings as our Lords Talents the onely meditation to inure vs both to Vse them with care for his aduantage and resigne them with comfort as glad of our discharge Hee can teach vs to lay vp euen these earthly possessions in heauen by Almes and Well-doing whereof this Treasure is the fewell 1. Tim. 6.19 so laying a good foundation not of merite but of assurance against the time to come and making vs friends with the riches of iniquitie Luk. 16.9 to bid vs welcome into euerlasting habitations And indeed so onely are riches laide vp in safetie Lay them vp on earth and make them as sure as thou canst either the moth and canker that breede in them will corrupt them or the theefe will breake thorough and steale them from thee But hee that conuerts his riches into Almes and good workes Luk. 12.33 puts Treasure that cannot faile into bagges that cannot waxe old And relies henceforward not vpon Lockes and Barres but vpon the credit and trust of God his debtour both for the principall and for the interest for the aduenture and for the returne Oh it is good being Lenders when God is the borrower and Merchants where Christ is the Assurer Let others then distrust their Lord and put their confidence in their seruant Psal 10.3 Let them blesse themselues in their couetousnesse with contempt of God Let them trust in incerto diuitiarum 1. Tim. 6.17 the doubtfull and inconstant lot of Earthly Treasure But let vs take heede of this Cardiacapassio this poysonous and pestilent humour of worldlinesse that by a naturall proprietie strikes instantly to the Heart so setting it on fire that as the fire Pro 30.16 it neuer saith it is enough So poysoning it with worldly loue that where it lights it kils the loue of God and will make euen the Magistrate transgresse for a morsell of bread as Solomon speakes Pro. 28.21 Ezek 13.19 and the Minister to pollute God among his people for handfulls of Barly as the Prophet Ezekiel saith and which is yet worse if worse may be so possessing it with self loue which as Aug saith is vermis diuitiarum the canker-worme of riches that there is litle or no hope of amendment Pro. 28.11 for the rich man saith Salomon is wise in his owne eyes Pro. 26.12 therefore more hope of a foole then of him Wherefore let vs leaue these worldly wretches these Antipodes to God and his Kingdome who as men reenversed more like trees then men haue rooted both head and heart into the earth and set heauen at their heeles who haue their portion in this life if indeed it may be called a portion which they shal answer for as for pillage and robberie being without any right in Christ vnto the least morsell of bread without any assurance by couenant of the continuance of their wealth honour pleasure c. who like the horse are mastred and commanded by their burden and yet this is all their consolation while they can keepe it and the beginning and praeludium of hell when they are depriued of it who happily may feele no bands Psal 73.4 but assuredly shall haue no comfort no peace in their ends Ier. 17.19 whose names being written in the earth Psal 49.18 howsoeuer while they liued they blessed their soules and were praised of men while they were able to make much of themselues yet being entred into the generation of their fathers Vers 19. proue that to be true that man being in honor without vnderstanding becomes like the beasts that perish Vers 20. who yet herein are worse then the beasts that they must be dragged out of the prison of their graues to behold him whom they haue pearced Reuel 1.7 at what time there shall bee no Moses to stand in the gap for them no Aaron to step betweene the liuing and the dead no Noah Daniel or Iob to pity or pray for them yea when there shall be no more mercie no more patience no more repentings in God towards them but iudgment without mercie or mitigation God laughing at their destruction Pro. 1.26 Psal 58.10 and the Saints reioycing to see the vengeance that they may at length wash their feete in the bloud of the wicked when there shall bee no rocks Reuel 6.16 nor mountaines to fall vpon them 2. Pet. 3.10 when the earth and workes therin which they made their treasure shall melt with heat and bee consumed Oh hopelesse wretches what treasure then will they haue to trust to shall not the prouerb then be verified with them Mal. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their treasure turned into coales not only because that day of the Lord that burneth as an Ouen shall consume the earth where they laid vp their treasure but also because euen these treasures wherein they trusted shall then rise vp in iudgement against them Iam. 5.3 and eate their flesh as it were fire so farre are these earthly treasures from auailing in the day of wrath Pro. 11.4 as Salomon speaketh To leaue these men Beloued and to conclude let vs embrace those heauenly treasures of righteousnesse which are only able to deliuer from death let vs cast in our lot with the children and friends of God who like God himself in some sort haue heauen for the throne of their heart and the earth for a footstoole vnder their feet who euen in this life haue right to all things by couenant and promise and therefore whatsoeuer they enioy is their owne neither Man nor God can impleade them for it who whatsoeuer their fare be eate of the labour of their hands Psal 128.2 and are blessed and it is well with them to whom whatsoeuer their lodging be the Lord giueth rest as vnto his beloued Psal 127.2 with whom all the creatures are in league Iob. 5.23 affoording them a commodious thorow fare and many a comfortable baite in the way of this life who haue the Saints for their companions Psal 91.11 the Angels for their guard Ianisaries for whose sake euen Kings are reproued Psal 105.14 and curbed that they can doe them no harm of whom there is no prayer but being perfumed with odours by that Angell Reuel 8.3.4 our Lord Iesus Christ it ascendeth vp into remembrance before God no word spoken in Gods behalf but it is written in that booke of remembrance Mal. 3.16 which the Lord keepeth for them that feare him and thinke vpon his name no teare shed for their owne or the common sinnes Psal 56.8 but it is put into that bottle and register of God who in the time of this pilgrimage haue many a mount Nebo many a Sabbath many an holy exercise many a greeting from the holy Spirit the comforter that giues them a token and inkling of the land of their inheritāce who in death are full of hope and blessed comfort being now to passe in soule vnto the celestiall Ierusalem Heb. 12.22.23 to the company of innumerable Angels to the congregation of the first borne to God the Iudge of all to the Spirits of iust and perfect men and to Iesus the Mediator who shall receiue this depositum this gage of their bodie at the last day but changed Phil. 3.21 and fashioned according to the glorious body of our Lord Iesus Christ Oh how spirituall shall the spirit bee when euen the body shall be spirituall how glorious when euen the bodie shall be glorified oh how blessed shall both soule and body be when we shall be one with God our Sauiour when God shall be all in all vnto vs 1. Cor. 15.28 Reuel 21.3 and our God for euer with vs our Sunne to shine vpon vs our Temple to hallow vs our foode to nourish vs our treasure our heauenly and euerlasting treasure to enrich vs That we may therefore so choose this better part the treasure of grace in this life as we may not faile of the treasure of glorie in the life to come The Lord for the riches of his mercie vouchsafe vs in and thorow our Lord Iesus Christ To whom c. Pro. 10.2 The Treasures of wickednesse profit nothing but Righteousnesse deliuereth from death
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 most vsually exercise and most sharply afflict the weake Christian 1. Iohn 3.20 For if our heart condemne vs how much more God who is greater then our heart and knoweth all things Notwithstanding as Dauid examineth the iudgment of men Psalme 58.1 so may wee that of conscience and say is it true O conscience speakest thou iustly iudgest thou vprightly Conscience accusing iudgeth alwaies for God not alwaies with God and as God For sometimes as Iobs friends it maketh a lye for God Iob 13.9 to wit not purposely but as misenformed or not sufficiently instructed Thus many times it passeth an vniust sentence vpon the weake Christian hauing an eye onely vnto the nature and quality of the sinfull action not vnto the disposition of the heart in sinning If I regard wickednesse in mine heart saith Dauid Psalme 66.18 the Lord will not heare me Not to fall into some grieuous sinne contrary to thy purpose and course but to set thy heart vpon it argueth a child of wrath Dauid committed adulterie as did Absalom and murder as did Ioab but Dauid was of them that fall by occasion Gal. 6.1 they vpon deliberation hee with remorse and they with reioycing What difference betweene the sinne of Iudas and of Peter Iudas for gaine sold his Lord Peter for feare denied and abiured him But Iudas euer a thiefe and an hypocrite though now hee proceeded to a further degree was still in the same way of sinne wherein he had bin from the beginning Peter had alwaies an honest heart and purpose to stand by his Lord vnto the death though now by a sodaine passion of feare he was for the present driuen from his resolution In a word to shut vp this point the state of a poore Christian mourning for and striuing with the greatest sins yea and sometimes in this minoritie of the new Creature taking the foyle yet sighting againe is more comfortable and blessed then of him that sleepeth and snorteth without resistance or remorse in the embracements of the smallest reputed sinne And thus I passe from the acknowledged drowzinesse of the Spouse of Christ vnto the other part of her mixed estate to wit her watchfulnesse But mine heart waketh THe Spouse of Christ professing that while her flesh was a sleepe her heart or inner man was still awake teacheth vs that Euerie true member of the bodie of Christ euen in sleeping that is in sinning hath a wakefull spirit that sleepeth not For the better vnderstanding wherof consider as in the point of sleeping 1. What it is to wake 2. Who they be that are awake The spirituall waking will also best appeare by comparison with the naturall which is the act or exercise of the faculties of sense and motion The proper cause whereof is the returne of the naturall heate and animall spirits into the members the vapours which hindered their passage being now by meanes of digestion consumed Other accessory causes there are also as noise shaking of the bodie day-light in a word whatsoeuer restoreth or calleth forth the spirits Finally the end of waking is Psal 104.23 that man may goe about his worke and day-labour Semblably in this spirituall waking we shall obserue 1 The act or exercise of the spirituall senses and motions of grace The Church here is not so a sleepe but that she both heareth the voice of Christ Cant. 5.2 and discerneth it to bee the voice of her beloued Verse 4 and findeth her heart to be affectioned toward him Matt. 13.16 And Blessed sayth our Sauiour to his Disciples are your eyes for they see and your eares for they heare whereas others neyther see with their eies nor heare with their eares Verse 15 c. 2. The proper cause of this waking which is the returne of that once naturall in the state of Creation now supernaturall heate of grace and of those spirituall abilities and inclinations vnto good Which by the dead sleep of sinne were extinguished in our nature Gal. 5.24 the vapours of fleshly lusts which hindered this returne now in great part dissolued by grace 3. The secondary and helping causes which are 1. The noyse of Gods Word crying Ephes 5.14 Awake thou that sleepest and stand vp from the dead c. 2 The shaking of Afflictions for thus the Lord openeth the eares of men euen by their corrections Iob. 33.16 which he hath sealed 3. The day-light of the Gospell which sheweth that it is now time we should arise from sleepe Rom. 13.11.12 to cast awaie the workes of darknesse and put on the armor of light c. 4. The end of our spirituall waking which is that wee may worke now it is daâ—e and walke honestly as in the day Ioh. 9.4 Rom. 13.13 Awake righteously or vnto righteousnesse sayth the Apostle and sinne not 1. Cor. 15.34 Reuel 3.2 Be awake sayth our Sauiour to the Angell and Church at Sardi and strengthen the things that remaine which are readie to die Thus wee see what is meant by waking now if it bee demaunded who bee awake it must bee answered that the regenerate onely doe wake and euen they so farre forth onely as they are regenerate They onely are children of light and of the day 1. Thess 5 Verse 5 the rest are of the night and of darknesse Therefore Verse 6 let not vs sleepe sayth the Apostle as doe other but let vs watch c. Other therefore yea all other doe alwayes onely sleepe The regenerate indeede do now and then take part with them in some measure in sleeping because there are in the best some remainders of flesh lusting against the spirit Gal. 5.17 but they neuer in any measure take part with the regenerat in waking because they are wholy flesh Ioh. 3.6 no portion of the sanctifying grace of the spirit in them to lust against the slesh But because men in these matters are not onely apt to be deceiued but also willing to deceiue themselues thinking they haue need of no grace Reuel 3.17 when they are destitute of all I holde it necessarie for the clearing of this point to remoue the false semblances of grace which may make wicked men beleeue they are well awake whiles they are fast a sleepe yea dead in sinne Such appearances are taken partly from the forenamed accessorie causes partly from some seeming effects of waking For first the vnregenerate man may sometimes heare the noise of Gods Word and that eyther with feare as Foelix or with joye as Herod and yet neuer the more awake But as the sluggard heareth the voyce of him that calleth him Prou. 6.9.10 and being loath to rise prayeth him to hold his peace so the spirituall sluggard heareth and starteth but craueth silence Thus Foelix heard Paul preaching of righteousnesse temperance Act. 24.25.26 and the iudgement to come and trembled at the hearing but immediately put him out of his matter till
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
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