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
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
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
〈◊〉 〈◊〉 But when I say we doe thus I meane it is the sinne and shame of our coat and calling not the personall crime of vs here assembled Nay we haue learned that wee are co-workers with God and therefore for God not for our selues and therefore to make in Gods behalfe what good vse we can not to make shew or sale of what is much lesse of what is not in our selues In a word not to bee as manie that make marchandize of the word of God but as of sinceritie but as of God in the sight of God so to speake of Christ. Thus from this point much hath bin said oh how much more might bee said concerning the calling of the Ministerie and yet something remaineth not to be omitted for the hearers that so I may passe vnto them and that point which properly concerneth them Consider well my brethren the Minister is Gods fellow-labourer the Minister I say not the hearer The scholler must not presume to bee a teacher the timber to bee a Carpenter I speake of ministeriall teaching no man taketh this honour vnto himselfe Heb. 5.4 but he that is called of God as Aaron But the Church wanteth labourers What then Ier. 17.16 Thrust not thou thy selfe in for a Pastor after God but pray to the Lord of the Haruest Mat. 9.38 to thrust forth laborers c. He that is ignorant 1. Cor. 14.38 Vers 16 let him be ignoraÌ„t that is coÌ„teÌ„t to supply the place of the ignoraÌ„t Else he shal neuer sing with a good conscience Lord my heart is not haughty Psal 131.1.2 nor my eyes lofty I haue not medled in matters to high for me Nay loue reuerence the Minister of Christ 1. Thess 5.13 for his works sake because he is a laborer for his Lords sake because he is Gods fellow-labourer with whom in whoÌ„ his Lord is receiued or despised Pauâ— commendeth the Thessalo Luk. 10 16 1. Thess 2.13 for receiuing from him the word of the preching of God not as the word of man but as indeed the word of God and not so onely but he commends the Galatians Gal. 4.14 for receiuing him as an Angell of God yea as Christ Iesus You vnderstand this in regard of his office not of his person Thus is a Prophet receiued in the name of a Prophet and the reward is great Mat. 10.41 euen the reward of a Prophet So is the perill great if a Prophet as a Prophet be despised For is not the sound of his Masters feete behind him 2. King 6.32 Dauid neuer shewed extremitie but once the Kings of Israel were merciful Kings 1. King 20.31 and that once was when his Embassadors were abused 2. Sam. 10.4 Embassadors of peace The refusall of peace brought warre vpon the Ammonites and the euill entreatie of the Embassadors brought the wretched people vnder sawes harrowes and axes of iron 2. Sam. 12.31 As God is a greater King so is the abuse of his Embassador the refusall of his peace and amitie more contemptuous and dishonourable As hee is more iust so is his wrath more inexorable as hee is more mightie so is his vengeance more intolerable Ye haue heard somewhat of your place and dutie from this that God is the chiefe worker and owner somewhat againe from this that we are Gods fellow-labourers but now I come wholy to you my deare brethren and to that part of my text which properly concerneth you Ye are Gods husbandrie and Gods building First ye are Gods husbandrie Beza translates it Gods arable but as I presume that word is of too narrow signification seeing God is called an husbandman euen in respect of his Vineyard which euery man knowes is not arable and Noah is said to play the Husbandman planting a vineyard So then from what part of Husbandrie soeuer the metaphor bee taken ye are that husbandrie From the vineyard Ioh. 15.1.5 We are branches of the Vine whereof God is the husbandman The Vineyard of the Lord of Hosts is the house of Israel Esay 5.7 and the men of Iudah are his pleasant plant From the arable ye are Gods Corne-ground that must be fallowed Ier. 4.4 Break vp your fallow grounds sow not among the thornes And what other is meant by the ground good or badde receiuing the seed Mat. 13. Luc. 8. but the bearers of the word preached From the pleasant pasture The Church for pleasure and plentie is Gods Carmel Esâ—â— â—2 16 Psal 68.15 Iustitia in Charmel sedebit Gods Bashan The mountaine of God is as the mount of Bashan finally vpon the Church as vpon Iacob is the smell of a Field that the Lord hath blessed Gen. 27.27 Yee are Gods building house and land mannor and demaines make an absolute possession The Church is not onely Gods vine but his vine vpon his house sides Psal 128.3 such is the wife to her Husband Such is Christs Spouse or rather Vineyard and house and all His corne-ground and his barne but his corne-ground here his barne in Heauen His pleasant pasture whiles hee wanders in her loue His retrait Pro. 5.19 and place of habitation when turning from the troubles of the world hee quiets himselfe in his loue Zeph. 3.17 His husbandry tilled dressed fenced by him his building founded fashioned furnished by him and both husbandrie and building in one because both rooted built in him Col. 2.7 Esay 61.3 Rooted in him as a tree of righteousnesse the planting of the Lord that he might be glorified Built vp in him Ephes 2.21 in whome all the building coupled together groweth into an holy Temple in the Lord. In whom ye also are built together to bee the habitation Ephes 2.22 of God by the spirit Loe here then a growing-Temple Psal 92.13 in which whosoeuer bee planted shall flourish in the courts of God Gods house and the furniture of his house is built of greene growing timber Our bed is greene of liuing stones Can. 1.16 1. Pet. 2.5 Else how should the Church bee a spirituall house as there she is called vnlesse shee were an house not inhabited onely but animated also with the spirit of life a liuing house that she may be the house of the liuing God 1. Tim. 3.15 For application of this point If yee be Gods husbandrie beloued and that laboured vpon by his seruants the Ministers ye must yeeld fruit for God and fruit for his seruants Fruit for God If in all this time with all this paines the Regions bee not white to haruest they are drie and barren for the fire But what fruit thernes and weeds Indeede that is the fruit our corrupt nature naturally yeildeth being as the accursed earth that brings forth thornes and thistles to Adam Gen. 3.18 and his sinfull issue But ye are Gods husbandrie not his possession onely but his possession husbanded therefore yee must bee Heb. 6.7.8
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
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
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