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.

[Page 8]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, Ro [...]. [...].12 17. nor walking the wayes of God.

[Page 9]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 [Page 10] 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 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 [Page 12] 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 [Page 13] 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 [Page 14] 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 [Page 15] 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 [Page 16] 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 [Page 17] 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, Ʋers. 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, and turne downe the for­mer as low as it selfe. And Sathan (as Hannibal said of Marcellus) is neuer quiet, conquering, or conquered: but conquering pursues his Victories, and conquered labours to recouer his losse.

If these things be so, and that we be all of so heauie a mould; Oh how [Page 18] highly are we to esteeme the goodnes and patience of God, that is content to entertaine such dullards into his ser­uice? Hee that is serued of Cherubims and Seraphims, that flie swiftly to doe his Commaundement in obeying the voice of his Word; Psal. 103.20 and yet findeth not due sted­fastnesse in such seruants, Iob. 9.18 but is able to lay folly vpon his Angels: that he should take delight in the children of men; Prou. 8.31 ad­mitting vs into his schoole, who are as Children weaned from the milke, Esa. 21.9 and drawne from the breasts: Ʋers. 10 to whome pre­cept must bee giuen vpon precept, precept vpon precept, line vnto line, line vnto line, there a little, and there a little. That hee should accept the will for the deed, and through the weaknesse of the flesh, Mat. 26.41 dis­cerne and approoue the readinesse of the spirit. That he should not deale vpon aduantages with so vnprofitable ser­uants, but spare vs, as a man spareth his owne sonne that serueth him; Mal. 3.17 Psal. 19.11 yea appoint great reward for weake or rather no ser­uice. Who would not loue and ho­nour so kind a Lord? Who would de­nie anie of that little hee can doe vnto [Page 19] so indulgent a master? Who would not take his part, striuing against sinne, Who in vnspeakeable mercie forgiueth and couereth iniquitie, transgresson, Exod. 34.7 and sinne?

On the otherside how meanly ought wee to account of any seruice that we can performe? and When wee haue done our best confesse that we are vn­profitable seruants? Luke 17.10 If therefore vnpro­fitable, because we haue done no more then dutie, much more because wee haue done much lesse. Let Papists, and Fa­milists, and what other broods soeuer of the selfe-righteous Pharises, dreame vnto themselues a Legall perfection in this life: Mat. 5.20 Oh Let our righteousnesse labour to exceed theirs, but let our opinion of it come as short, as our endeauor striueth to exceed. For how can our Lord but bee a looser by such drowzie-headed seruants, that euer and anone are nod­ding and slumbring, yea sometimes falling (with Eutychus) into a dead sleep; Act. 20.9 Ioh. 11 if not (with Lazarus) lying foure dayes in this sleepe of death till wee stinke againe, and haue neede of that [Page 20] loud voice of Christ to awaken vs, and by a new Resurrection, Psal. 51.10 or Creation, to restore vs to the life of grace? The Crabtree, though grafted with the best grafts, yet sendeth forth manie wilde shoots from the natiue stocke; which if they be not cut off wil starue the bet­ter fruit: Ioh. 15.2 and in the best branches of the vine of Christ, there is somewhat con­tinually to be pruned away.

And what greater comfort can there bee to a poore Christian, labou­ring of infirmities, then to haue the se­uerall confessions of the best seruants of God in all ages, concurring with this generall acknowledgement of the whole Church militant, and confir­ming that they were (as the Holy Ghost speaketh of Elias) all subiect to the like passions as wee are? Iam. 5.17 As ill might we spare such precedents for consola­tion, as the examples of their vertues for imitation. For why should wee doubt of that mercie from God, wher­of they haue had, and recorded the ex­perience? Nay the good Lord will see a difference betweene the sleeping [Page 21] Christian, and the dead worldling, and will say of thee as of Lazarus, Ioh. 11 he is not dead but sleepeth: Or if this sleepe bee (as in it selfe it is) a death, yet so deare art thou vnto Christ in regard of his worke of grace in thee, and the manifesting of his glorie by thee, that he will certainly rayse thee vp, and re­uiue thee.

Finally it concerneth vs all in Chri­stian prouidence for our soules safetie, Luc. 21.36 as to watch and pray continually, that wee be not lead into temptation, so obser­uing the fore-mentioned times, and aduantages of Sathan, and our owne corruption, to plant a double guard when the danger is more then ordina­rie.

And namely in time of prosperitie to meditate often and seriously of the vanitie and inconstancie of all earthly comforts, that so wee may come to re­ioyce, as if we reioyced not, 1. Cor. 7.30.31 and to vse the world as if we vsed it not. In the daie of wrath be of good comfort sayth Salomon; Eccles. 7.16 yet euen that while the dayes of darknes are to bee remembered, Eccles. 11.8 which shall [Page 22] certainly come, and shalbe manie.

Eccles. 7.16In the daie of affliction, Consider, saith the wise King. Hee that in the calme prepareth not for a storme, is manie times greatly endangered: but he that in the storme sticketh not close to the helme, is sure neuer to see the port. In peace to prouide for defence is of wholsome policie: but in time of warre, and in the day of battle, to stand vpon our guard against a vigilant Ene­mie is of meere necessitie. Inordinate sleeping is an enemy to the best health; but in a case of extremitie, such as the trauaile of childbirth, the Lethargie, or the sweating sicknesse, euen to slum­ber is accounted mortall. So for a Christian at any time to bee secure im­porteth danger: but in affliction to bee sencelesse, Ier. 5.3 to be smitten, and not to sor­row (as the Prophet complaineth of he desperate Iewes) and when the Lord calleth vnto weeping and mourning, Esa. 22.12, &c. vnto baldnesse, and sackcloth, then to say with the carelesse world, 1. Cor. 15.32 Let vs eat and drinke, for to morrow wee shall die, is an iniquitie inexpiable, and betokeneth de­struction [Page 23] vnauoidable. It is a plausible delusion, to put farre away the euill day, Amos 6.3 and to catch at the Eagle of worldly prosperity, Pro. 23.5 when shee hath allready ta­ken wing: but let that voice sound in our eares, wherewith the Lord row­zed Baruch, sleeping this very sleepe, seekest thou great things for thy selfe? Ier. 45.5 seeke them not; for beholde, I bring a plague, &c.

In seed-time the Crow is busie, therefore the Husbandman sleepes not. Sathan if hee cannot hinder the Plough, labours to preuent the Sickle; and to that end followes the Seedesman sowing the Word of grace, Mat. 13.3. &c. that if it lie vncouered, or vnwatched, he may im­mediately catch it away. Mar. 4.15. Ec [...]l [...]s 4.17 Wherefore the counsell of the wise Preacher is to take heed to thy foote, when thou entrest into the house of God, and bee more neare to heare, then to offer the Sacrifice of fooles. Wilt thou preuent the rauening crow? hide the word in thine heart, Psal. 119.11 as one that heareth for afterwards, and intendeth to reape, and liue vpon that which is sowne. Esa. 42.2 [...] But let it bee a poore and contrite [Page 24] heart, trembling at the word of the Lord; for that will neuer sleepe when God speaketh: Esa. 66.2. Luc. 8.15. and let it bee an honest and good hea [...]t; for that will both keepe the word, and bring forth fruite with pati­ence.

To conclude, as often as we receiue any portion of the light of grace, it behooueth vs to be prepared for some new assault of the enemie of grace. Hebr. 10.32. Af­ter light commeth a fight, saith the bles­sed Apostle. Wee are in this life con­tinually militant. 1. King. 20.11. Let not him therefore that putteth on the armour boast, or pro­mise himselfe rest, as hee that putteth it off. Iam 4.7. Sat in being resisted flieth; but so fly­eth, as intending to fight againe: so when all his tentations preuailed not with our Sauiour, he departed from him, but it was but for a season. Luk. 4.13. Hee retur­ned shortly in another shape; Iohn. 6.70. Math. 16.23. in Iudas Iscariot, yea in Simon Peter himselfe. Now he can no more pursue that m [...]n­child, Reuel. 12.5. beeing taken vp vnto God, and to his throne, he wageth spitefull, and perpe­tuall warre with the Woman, that is the Church, Vers. 13.17. and with the remnant of her [Page 25] seed, which keepe the commaundements of God, and haue the testimony of Iesus Christ.

The Panther is said so to hate man, that he wreaketh his rage vpon the ve­ry image: such is the hatred of Satan against the Lord. Wherfore the more thou are transformed into the image of Christ, 2. Cor. 3.18. the lesse it behooueth thee to sleepe, for feare of him, who if he may, will either bereaue thee of it, or perse­cute thee for it.

And thus much we learne from the consideration of the drowsie estate of the spouse of Christ: but whereas this is not only affirmed of her, but confessed by her, we are further to note, that the true children of God, and members of the Church, doe not sleepe soundly, or of pur­pose.

He that sleepeth soundly, cannot tell that he sleepeth, and hee that slee­peth purposely, doth not complaine that hee sleepeth. But as the man that faith, I fall, shewes his danger, not his determination; and Peter saying I sink, shewed his feare, not his purpose: so [Page 26] the spouse of Christ saying I sleepe, be­wrayes her infirmitie, not her resoluti­on; and taking her selfe in the manner confesses her weakenes, and implores the mercy and aide of Christ to couer and to cure it. As if she had said, I sleep and should not, I sleep and would not; which Paul more expresly acknowled­geth, Rom. 7.19. The euill that I would not that do I. Thus whosoeuer is borne of God sinneth not, 1. Iohn 3.9. sleepeth not; to wit, not of pur­pose, or with full consent: not as sence­lesse of the disease, or carelesse of re­couery. Dauid, though hee had fallen into a fearefull syncope, and had lyen in the sowne of sinne (vnder some gene­rall and ouerly repentance) for the space almost of a yeare; yet pleads for himselfe, and prooues himselfe to bee fitted for pardon and grace. For, saith hee, I know mine iniquities, and my sinne is euer before me. Psal. 51.3.

Eccles. 7.22. Surely, saith the Preacher, there is no man iust in the earth, that doth good, and sinneth not. None so stedfast, but ma­ny times falleth; Psalm 143, 6. Psal. 73.23. yet in falling he rea­cheth God his hand, and the Lord holdeth [Page 27] him by the right hand: none so faithfull, but many times strayeth; Psal. 119.176. Rom. 7.24. yet euen stray­ing, desireth to bee sought out, and re­duced: none so quickned, but beareth a body of death about him; from which hee wrestleth and sigheth to bee deliue­red.

From hence ariseth a remarkable difference between the godly and the wicked, the regenerate and the natu­rall man. Euery man sleepeth, but eue­ry man is not a sluggard. Euery man sinneth, but euery man is not (proper­ly) a sinner. To giue names betokeneth rule: sinne cannot denominate, but where it is predominant. The regene­rate therfore saith, I sleepe and would not: the naturall man saith, I sleep, and will sleepe. The one sleepeth of infir­mity (sinnes of infirmity are proper to the regenerate) the other of purpose: the one complaining, the other boa­sting, and reioycing; for the foole maketh a mocke, and a pastime of sinne. Psal. 52.1. Pro. 14.9. & 10.23. Psalm 13.3. Pro. 6.10. The one sayes with Dauid, Lighten mine eies that I sleepe not in death: the other sayes with the sluggard, yet a little sleepe, a little [Page 28] slumber, a litle folding of the hands to sleep. The one so sleepes, that hee desires to be awakened: the other verifies that of the Prophet touching the blind watch men of Iudah, Esay 56.10. They lye and sleepe, and delight in sleeping. And as he that wold sleepe, withdrawes himselfe from company and noise, layes himselfe downe, puts out the light, or shuts his eyes against it: so the naturall man ad­dresses himselfe vnto the sleepe of sin, auoiding the company of such as would disswade him, stopping his eares (with the deafe adder) against the voice of the wise charmer, Psalm 58.4.5. sowing a pillow of ease vnder his elbow, Iohn 3.20. Math. 13.15. shunning the light of the word of grace, or shutting his eies against it, quenching the spirit, despising prophecie; yea turning the light that is in him into darkenesse: Math. 6.23. so that it may bee said of him his course is euill, Ier. 23.10. and his force is not right: hee is not surprised of sin, but hunteth after it, or maketh it his plowing and tillage. Hos. 10.13.

Contrariwise the regenerate man is so far from composing himselfe vnto this sleepe, that in sleeping, hee may [Page 29] rather be compared to the Hare, which sleepeth with open eyes (the Hare had need, seeing the Lion doth so: so had the Christian, 1. Pet. 5.8. hauing a watchfull Lion for his aduersary) or to the nightingale which is said to sleepe with her brest vpon a thorne for feare of the serpent; for euen so the Christi­an, hauing the old serpent for his mortal and watchfull enemy, setteth to his heart the comming of Christ, 2. Cor. 5.11. and the terrors of the Lord, that if he once begin to nodde, the pricke of conscience may waken and admonish him. Of such an one, when he doth sleepe, well may it be said, sleepe hath caught him, not he it. In this then are the children of God knowne, and the children of the Deuill: 1. Ioh. 3.8.9.10 He that committeth sinne is of the Deuill: but whosoeuer is born of God sinneth not; that is, liueth not in a trade, Psal. 139.23.24. Psalm. 1.1. or way of sinne (God himselfe being Iudge) steppeth perhaps, but walketh not in the counsell of the wicked; strayeth, but standeth not in the way of sinners; stumbleth, but sit­teth not vpon the chaire of the scorners.

This word of trueth therefore, duly [Page 30] diuided, 2. Tim. 2.15. Pro. 28.13. on the one side denieth fauour to him that hideth and fauoureth his sinnes: on the other side to him that confesseth and forsaketh them assureth mercy.

Nothing is more easie, or familiar, then for a wicked man to deceiue him­selfe, speaking peace vnto his owne soule, whiles the Lord denounceth warre and hostility against him; 2. Pet. 2.19. and promising himselfe liberty, whiles hee is the seruant and bondslaue of corruption: apt to thinke that the infirmities of the Saints, confessed, and complained of should beare him out, resting and re­ioycing in the same or the like sinnes: loath to bee perswaded that any one sinne, vnrepented of, should proue and pronounce him to be in the gal of bitter­nesse, Acts 8.23. and in the bond of iniquity: ready to plead for his sinne, as Lot for Zoar, It is but one, Gen. 19.20. it is but a little one: and to account it little lesse then meritorious, that he obserueth the publique exerci­ses of piety, & is restrained from grosse and odious crimes, by good nature (as they terme it, that is, a calme tempe­rature [Page 31] of body) good nurture, ciuili­ty, policy, feare of shame and punish­ment, desire of honour and reward, or some such like snaffle, whereby God keepeth vnsanctified men in peace and outward order.

But alas! There is no peace, Esa. 48.22. Psalm. 85.8. saith the Lord, vnto the wicked. He speaketh peace indeed; but it is onely vnto his people, and to his Saints, and that with conditi­on, that they turne not againe to folly. To none therefore, but such as count their sinne their folly, and reproach; Ier. 31.19. and so turne from it, that they intend neuer to returne thereto againe. Peace shall bee vpon Israel, saith the Psalmist, Psalm. 125.5. but such as turne aside by their crooked waies, them shall the Lord lead with the workers of ini­quity. Whither? but to fearefull de­struction. Psalm. 68.21. For surely God will wound the head of his enemies, and the hairy scalpe of him that walketh in his sinnes. What a folly for him to dream of liberty, who is taken by his owne iniquities and holden with the cordes of his owne sinne? Prou. 5.22. or to rank himselfe with the penitent saints, who goeth far [...]e beyond them in sin­ning, [Page 32] & neuer assayeth to follow them in repenting? Iam. 2.10. or to count that one sinne, which implieth, by iust consequence, the breach of the whole law; and that a little sinne, that is not mortified by any measure of sanctifying grace? not other mens sinnes (from which the Pharisee thinketh hee can cleere himselfe) but thine owne wickednesse must correct thee, Luke 18.11. [...]er. 2.19. and thine owne turnings backe reprooue thee. Mar. 6.17. &c. Yea amongst and aboue the rest, thy speciall sinne, thine Herodias, best be­loued of thee, most preuailing with thee, shall affoord a speciall triall with, or against thee. Against this, as against the Arch-rebell, euery vpright souldi­er of Christ chiefly warreth; I was [vp­right] also with him, Psalm. 18.23. saith Dauid, & haue kept me from [my] wickednes. Iob. 20.12.13. This thou fauourest, and wilt not forsake it, but kee­pest it close in thy mouth, and hidest it vn­der thy tongue; desiring secretly to suck the sweetnesse of that morsell, loath by any meanes to spit it out. Yea so well dost thou loue it, that if at anie time thy stomacke (made queazie by the threats of Gods Law, or tokens of his [Page 33] wrath) doe vomite it vp, 2. Pet. 2.22. it is not long ere, with the dog, thou returne, and licke it vp againe. 1. Iam. 15.13. &c. Let such a man say while hee will (with Saul) I haue fulfilled the commandement of the Lord, I haue slaine the Amalekites &c: the lowing of this fat Oxe, the bleating of this choice sheepe, this Agag, yet liuing, and not fearing death, will conuince him of rebellion, & of casting away the Word of the Lord.

But as for those that (possessed with the spirit of the spouse) doe feelingly acknowledge, and bewaile their infir­mities and sins, they may assure them­selues to find the same fauor from the heauenly Bridegroome; who, in this case, is faithfull and iust to forgiue our sins, 1. Iohn 1.9. and to cleanse vs from all vnrighteousnes. This is that voice of which hee saith, Let mee heare thy voice, Cant. 2.14. for thy voice is sweet. So sweet, that it instantly procu­reth both audience & answer from the Lord. No sooner doth the spouse say, I sleepe, but immediately shee is both heard of her beloued, and heareth the voice of her beloued, hasting to awaken her. When Ephraim lamented, Ier. 31.18. v. 20. the Lord [Page 34] hearkned and heard him; and so heard, that his bowels were troubled for him. Psal. 32.5. And Dauid resoluing with himselfe to confesse his sinne against himselfe, found present pardon, both of the guilt, and punishment of his sinne. And if the Lord iustifie, who shal condemne? If a mour­ning sinner shall stand before the great Iudge of all the world, what need he feare the iudgment of any consistory, either opposite to that high court, or inferi­our?

Satan is ready, for his malice vnto Christs kingdom, and subiects, to shew himselfe the accuser of the brethren; Reu. 12. vers. 10. tra­ducing those whom hee cannot seduce as he desireth. Thus he dealt with Iob & with Iehoshua; charging them both with sinne, though vpon contrary pre­sumptions: Iob. 1.9.10. the one with temporizing in religion, because of his prosperity: the other with vnworthinesse to doe God ser­uice, by reason of the badge of afflictiō and smoake of the fiery triall, Zach. 3.1.2. which was vpon him. But loe the Lord vnderta­keth for his weake seruants. Euen the Lord that hath chosen Ierusalem, reproo­ueth [Page 35] Sathan, and disprooueth his accu­sations; causing the iniquities of his elect to depart from them, and cloathing them with change of raiment.

And not Satan only, but euen men also, transported with malice, or with preiudice, are apt, seeing the infirmities of Gods children, to charge their whole profession with hypocrisie, and to say, Is not this thy feare, thy faith, Iob. 4.6. thy patience, and the vprightnes of thy waies? It is hard not to be an hypocrite in his eyes, that maketh no profession of godlinesse. But that man of all others hath set his face farthest from God & goodnesse, that (doe what he will) fea­reth not the imputation of hypocrisie: such mens censure as it is most ruthles, and reasonlesse; so it is least of all to be regarded. For what can be more con­trary to the iudgement of God, and of truth? The Lord seeing thy repen­tance, turneth away his eies from be­holding thy sinne: but these men are so glad to see thy sinne, that they are loath to take knowledge of thy repen­tance.

Against such therefore thy iust de­fence is to appeale to him that iudgeth righteously; 1. Pet. 2.23. Iob. 16.19. saying with Iob, my wit­nesse is in the heauens, and my record is on high.

But of all accusations and censures, that of conscience, as it is neerest and most inward, so doth 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 [Page 37] 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, [Page 38] 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, Ʋerse 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 [Page 40] nor heare with their eares, Ʋerse 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 [Page 41] it is da [...]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 Ʋerse 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, [Page 42] 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 [Page 43] put him out of his matter, till a more conuenient time. Hee loueth not the loud alarme of the Trumpet shew­ing sinne, Esa. 58.1 and denouncing judgement. the soft musicke of consolation, pleaseth him better of the two. Yet it is but as a song vnto him; it tickleth his eare, Ezek. 33 32 and haply causeth him to make an offer to rise, but presently hee sinketh downe into his Couch againe: it maketh him turne vpon his bed, Pro. 26.14 as the dore vpon the hinges, but not turne off. Thus Herod, at Iohn Baptists preaching, Mark. 6.20. &c. turned this way and that way, but hung fast, all the while, vpon the hinge of his belo­ued sinne.

The like may bee said of the day-light of the Gospell; which many times shining vpon a carnall man, of­fereth him the good morrow, shewing him that it is both time and reason he should arise from sleepe: but neyther the Sun-shine of Christ, Mal. 4.2 Ioh. 5.35 nor the candle­light of Iohn Baptist, can bee long plea­sing vnto the carnall sluggard. 1. Thess. 5.7 They that sleep, sleep in the night, or, which is all one, turne the day into the night. [Page 44] The morning light is not in them; Esa. 8.20 neither can it bee welcome vnto them: but is (as vnto the murtherer, Iob. 24.13. &c. the adulterer, and the theefe) euen as the shadow of death. Ioh. 3.20 For euery man that euill doth, ha­teth the light.

Sometimes also this sluggard is sha­ken with the force of Gods iudgements, lighting eyther vpon others or vpon himselfe; and then hee maketh God many faire promises that hee will a­wake and get vp, yea that hee will rise early, Psal. 78.34. &c. and seeke the Lord: but being not of an vpright and faithfull heart, hee doth but slatter God with his mouth, and dissemble with him, with his tongue. Hee was frighted with a fearefull dreame of worldly shame, or of the terrors of God: but hath quickly ouercome that feare with the resolution of the valiant Drunkard, They haue stricken me, but I was not sicke, Prou. 23.35 they haue beaten mee, but I felt it not; therefore I will seeke it yet still. Thus notwithstanding the exterior causes of grace, or helpes thereto, may happily not bee wanting to the carnall sluggard; yet whiles there is no soule [Page 45] of spirituall life, no inward operation of the Spirit of Christ to mortifie the deeds and lusts of the bodie, Rom. 8.13 it is impossi­ble that such a man should truely say, mine heart waketh.

And in like manner may wee con­clude against the apparant effects of grace, which may seeme to plead for the naturall man.

Hee may attaine to some generall knowledge of God, and the thinges of God; why not? Iam. 2.19 seeing euen the Deuils beleeue, and tremble: yet is not his vn­derstanding truely awakened, or en­lightned. His knowledge of God is but his dreame: and as no man maketh his dreames the rules of his life; no more doth hee make his knowledge the rule of his practise. And therefore hee is not onely debarred from our Lordes blessing, Is yee know these thinges, Ioh. 13.17 blessed are ye, if ye doe then: but also denied the honour of his knowledge; being recko­ned among those fooles, that vnder­stand not, nor seeke after God; Rom. 3.11 yea that saie in their hearts, There is no God. Psal. 14.1.

He may haue some touch and sense [Page 46] of conscience; Rom. 2.15 for euen the Gentiles haue a conscience bearing witnesse, and thoughts accusing, or excusing them: and yet ney­ther is conscience at anie time in a na­turall man soundly awakened, that is, purged, and pacified; for vnto the vn­beleeuing and vnsanctified nothing is pure but euen their mindes and consciences are defiled: Tit. 1.15 and as for that peace which wicked men vainly preach vnto them­selues, it is but a sleeping joye, like that of the hungrie man, who dreameth and behold he eateth, and when he awaketh his soule is emptie. Esa. 29 8. True it is, that Conscience, as Gods Register and Notarie, neuer sleepeth, no not in the bosome of the greatest sluggard; but keepeth a perfect Booke of account in Gods behalfe against the sinner, which shall one day bee produced and opened: but being also a deputed Iudge to excuse, Reuel. 20.12. or accuse, to iustifie, or con­demne. Herein it is that Conscience sheweth it selfe to be a sleep in the vn­regenerate man. For sometimes it ex­cuseth where it should accuse; calling e­uill good, and darknesse light; haply at [Page 47] first rather desiring it were so, then iudging it to be so: but at length it be­commeth as a lier, that telleth his lie so often, till in the end he beleeueth it himselfe. Or else it iustifieth the deed done, and withall the sinfull doer, when onely the worke it selfe is justifiable, not the manner of doing. Thus the Consciences of ignorant Gentiles are said, Rom. 2.14.15 by the Apostle, to excuse them, when they doe by nature the thinges required in the Law: but being performed by dire­ction of naturall reason, not by grace and faith, Heb. 11.6 it is impossible they should bee pleasing vnto God, Rom. 14.23 for whatsoeuer is not of faith is sin, and not comming to the light of the Word, for the examination of such deeds, Ioh. 3.21 it cannot bee made manifest that such workes are wrought according to God. Sometimes againe it accuseth, and condemneth; which is the ordinarie iudgement of conscience in wicked men, vnlesse when it is imperiously put to silence, or seared with an hot iron, 1. Tim. 4.2 and so brought past feeling, for a time. Ephes. 4.19 1. Cor. 15.34 But this is not a waking to do righteous­ly; but to make way vnto, and to ap­prooue, [Page 48] the righteous iudgement of God, who shall one daie pronounce condemnation vpon the sinner, thus formerly condemned of himselfe: For euen as many as haue sinned without the Law (written) shal vpon this euidence of conscience perish also without the Law How much more they, Tit. 3.11 Rom. 2.12 whose enditement shalbe framed both accor­ding to the euidence of conscience, and knowledge of the Word and will of God? Tit. 1.15 Thus it fareth with conscience according to the Prouerbe, It runneth with the Hare, and holdeth with the hoūd; that is, It shareth with the sinner, as a guilty defiled mēber; but it holdeth with the blood-hound of Gods iustice pursuing the sinner, and (in him) sin­full conscience it selfe vnto destruction.

Finally, the vnregenerate man may seeme not onely in his speech, but euen in his practise to shew some tokens of an heart awakened by grace. For who so forward to take the word of God in his mouth, Psal. 50.16.17 as hee that hateth to be re­formed? and the Gentiles (saith the A­postle in the place forementioned) Rom. 2.14 do by [Page 49] nature the thinges required in the Law? Mark. 6.20 and Herod not onely heard Iohn Baptist, and that gladly, but also did many things by his direction and perswasion. But (alas) all this is but as the talking of many, and walking of some men in their sleepe. For euen so in matters concerning God and his Kingdome, many speake, but not from the heart; of whom the Lord may say, Deut. 5, 28.29 as of the Israelites, They haue well said all that they haue spoken: Oh that there were such an heart in them to feare mee, &c. some o­thers, moue and walke in the practise of some duties; but this argueth their heart to be a sleepe the while, Psal. 119.6 because they neither walke in all, nor wherein they doe walke, with respect to Gods Commandement, but to their owne pro­fit, ease, preferment, &c. Therefore not as the waking children of God, in whose heart are the wayes of God, Psal. 84.5 and who with their heart, enlarged by grace, Psal. 119.32 doe run the way of his Commandements.

Thus the naturall man (though professing, and in seeming sort practi­sing as the children of God) being, Act. 8.21 with [Page 50] Simon Magus excluded from anie true part or fellowship in this grace; because his heart is not awake, that is, vpright in the sight of God: it remaineth that one­ly the faithfull soule, the Spouse of Christ is able truly to professe and say, my heart waketh, as being by the power­ful grace of God first mightily wakened and euer after carefully kept awake.

For first euerie Christian in his con­uersion is rowzed out of the sleepe of sinne; and of a sluggard made one of Gods Watchmen. And this is so great a worke that it is called our second Creation, Ephes. 2.10 Reuel. 20.6 or the first Resurrection: with respect partly to the state of corrupti­on, Ephes. 2.1 Ephes. 1.19.20 & 2.5 whereby wee were dead in trespasses and sinnes; and partly to the Almigh­tie power, whereby wee are raysed vp and reuiued, being no other then that, whereby Christ was raysed from the dead. This power is deriued vnto vs from Christ, who therefore is called the se­cond Adam, 1. Cor. 15.45 and a quickning spirit, that is, the fountaine of spirituall life: and it is conuayed to vs by that word of his, of which himselfe saith, that it is spirit [Page 51] and life; and againe, The dead shall heare the voice of the Son of God, Ioh. 6.63 Ioh. 5.25 and as many as heare it spell liue.

Secondly, the heart of a Christian thus awakened, is for euer kept awake by the neuer ceasing influence of that grace, which first awakened him. For the seed of God; where it is once sowne, remaineth, 1. Ioh. 3.9 and keepeth continuall watch and ward in the heart of the true conuert; neuer suffering him so to sleepe, so [...] sinne, as before his conuer­sion. True it is that this watchman is continually postered with the euill neighbour-hood of our sluggish and vnregenerate part, whereby we are in danger to be deliuered vp sleeping into the power of the enemie but as when the Citie sleepes, yet it is safe, because the watchman wakes ready to obserue the approaches of the Enemie, and to put the whole Garrison in Armes; fo [...] when a child of God sleepeth through [...] yet Sathan failes of his pur­pose and expectation, because the watch of the Lord is kept, or rather the Lord himselfe by his grace keepeth [Page 52] watch, and ward within vs. Thus it fa­red with Peter, Luc. 22.31 whom Sathan sisted, and indeede rocked his flesh asleepe: but, saith our Sauiour, Luc. 22.32 I haue prayed for thee, that thy faith faile not; as if hee should say, that thy watchman sleepe not. And indeed that centinell, vnder God, saued the Citie; for receiuing the watch word from Christ, & verse. 61 62 (a beck was e­nough) it put the whole Citie in armes, and opened the flood-gate of repen­tant teares, whereby the proud Ene­mie was driuen for euer from the walles.

Thus haue we seene both what it is to be awake viz. to haue our senses fit for Heauenly exercises, and spirituall motions; and who they bee that are a­wake, to wit the regenerate onely, and they so farreforth onely as regenerate; in whom the heart, the principall and vitall part, which is the grace of sancti­fication, neuer sleepeth, neuer suffereth them so to sleep that their hold should bee deliuered ouer into the power of the enemie. Now, to make some bene­fit to our selues of this truth of God.

First, let vs learne to trie and know our selues. What are we? Sathans slug­gards? or the Lords watchmen? All indeed doe sleepe; and many in shew are awake: and none more apt to arro­gate to themselues, then they that can least auouch it; Prou. 26.16 for the sluggard is wiser (more wakefull) in his owne conceit then seuen men that can render a reason. Here then is wisdome; to discerne betweene the regenerate, the waking sleeper, and the vnregenerate hypocrite, the sleeping waker: betweene him that may say, with the Church, I sleepe, but mine heart waketh, and him, who, if he know him­selfe, should say, I wake but my heart sleepeth, betweene the fiue wise, Mat. 25.1.2 &c and the fiue foolish Virgins. All were Virgins, in opinion: all had Lampes, to betoken their profession: all waited for the Bride­groome, signifying their ioint hope and expectation: all slumbered and slept, be­wraying their common corruption. What then? is there no difference? yes verie great. The one sort are admit­ted to the wedding: the other are shut out of doores. But this difference the [Page 54] Bridegroome onely putteth; and not till the last days. In the meane time there­fore, if thou wilt know thy selfe, and fore-know thy iudgement, looke in thy Campe: see whether there be with thy light of profession anie Oyle of sauing faith, and sanctifying grace. Our Sauiour, for the vse of that Parable, Ʋerse 13 saith, Watch therefore, &c. to wit, as the fiue wife Virgins, with Oyle in your Lampes; intimating that they that sleep through infirmitie hauing the Oyle of grace in their hearts, are accounted to watch: but they that wait through pre­sumption, with onely an emptie Lamp of profession in their handes, shall bee surprized and excluded, as carelesse sluggards.

To this purpose, looke backe vpon those apparances and shadowes of grace, by which wee haue alreadie shewed that many carnall men de­ceiue themselues. And see whether the word of God which thou hearest, doe onely cause thee to start and stag­ger, in an vnsetled purpose of obe­dience: or whether it winne thee to o­bey [Page 55] from the heart vnto the forme of the Doctrine, whereunto thou art deliuered. Rom. 6.17 Whether the day-light of the Gospell, which thou beholdest, doe onely shew thee that it is meet thou shouldest a­rise out of sleepe: or whether it make thee blesse God, and embrace the op­portunitie to cast off the workes of dark­nesse, Rom. 13.12 and put on the armour of light; glad that thou liuest to see such dayes, and to enioye such meanes. Whether the iudgements of God doe onely terrifie and trouble thee: or whether they cause thee to learne righteousnesse, Esa. 26.9 and to keepe thy selfe more carefully vnto the rule of Gods 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 [Page 56] 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 [Page 57] 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, [Page 58] 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 [Page 59] 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 [Page 60] 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 [Page 61] Gods iustice: the regenerate denying the worke of grace in himselfe, sinneth against his mercy. They are farre the fewer that sinne on this side: & much safer because they are out of loue with themselues. But yet when the vicer is in the skinne, God forbid thou shoul­dest thrust the launcer into thine hart: or when thou fallest out with thy flesh shouldest pursue the quarrel vpon the spirit of God in thee. It were iniustice so to punish the faulty mother, as to destroy the guiltlesse babe in her wombe: and no lesse, so to proceed in hatred of thy corrupt nature, as to do violence to the new creature, Gal. 4.19. the i­mage of Christ, which beginneth to be formed in thee. It is our care, Psalm. 119.133. and pray­er in this life, that none iniquity may haue dominion ouer vs: it were our pride to thinke it strange wee should haue any abiding in vs. Wee are not yet in the land of promise, but in the wil­dernesse of passage. We are not come to those new heauens and new earth, wherein dwelleth (onely) righteousnesse; no sinne, no companion of sinne, no shame, sor­row, [Page 62] crying, Reuel. 21.4. &c. We are as yet in the re­gion of olde things; wherin as our na­turall life is sustained by contraries, la­bour and rest, hunger and satiety, slee­ping and waking &c: so our spirituall and heauenly life is clogged with vn­welcome companions; affoording vs trouble with our peace, emptinesse with our abundance, drowsinesse with our watchfulnesse.

But as for those that are at case in Sion, Amos. 6.1.3. Jam. 5.5. and put farre away the euill day, that they may approach to the seat of iniquity; that nourish their hearts as in a day of sa­crifice, Luk. 21.34. and by surfeting, drunkennesse, cares of this life, carelesnesse of that that is to come, doe what they can to make & keepe their heart, their watchman, a­sleepe; that had rather keepe consci­ence blinde, that it may flatter them, then enforme it, that it may giue a iust verdict against them; counting it lesse trouble to beleeue a fauourable false report then to examine whether it bee true; Reuel. 3.1. in a word that haue a name to liue, but they are dead, to be awake, but their heart is fast a sleepe: to such I haue a [Page 63] heauy message from the Lord; euen the same that the vigilant Captain de­liuered, together with a deaths-woūd, to his sleeping watchman, Dead I found thee, dead I leaue thee. The watch-man must keepe his watch, as his life; else no watch, no man; his life is too little to satisfie for his vnwatchfulnes. God hath planted the heart in euery man to be a waking centinall. If thy watch­man sleepe therefore, how deep is that drowsinesse? how desperate is the con­dition, first of the watchman, and after of whatsoeuer may miscarry through his watchfulnesse? Mat. 24.48. &c. If the euill seruant shall say in his heart, my master deferreth his comming, and begin to smite his fel­lowes, and to eat and drink with the drun­ken: that seruants Master will come in a day when he looketh not for him, and in an houre that he is not aware of; and will cut him off, and giue him his portion with hy­pocrites; there shall be weeping and gnash­ing of teeth.

To conclude with admonition, let my counsell, or rather the counsell of our Lord Iesus, be acceptable vnto vs [Page 64] all who willeth vs to watch and pray continually, Luke 21.36. that wee may be counted wor­thy to escape all the euils that shall come vpon the secure world, and that we may stand before the sonne of man. And this admonition reacheth vnto both sorts before mentioned. Mar. 13.37. All must watch: therefore they that are asleepe must wake, and they that wake must keepe themselues awake.

Eph. 5.14.Vnto the first, the Lord saith, A­wake thou that sleepest, and stand vp from the dead, 1. Cor. 15.34 &c. And againe, Awake to liue righteously, and sinne not. What is that? but to breake off thy sinnes by righteous­nesse, Dan. 4.24. Psal. 95.10. that there may bee an healing of thine error. And because the error of sinne breedeth, and festreth in the hart, therefore vpon the heart must the cure be performed▪ Ezek. 18.31. make you a new heart, and a new spirit saith the Lord; for why will ye dye, O house of Israell? Euery one na­turally hath a drowsie and heauy hart, like that of Nabal, not onely sleeping but dying within him: an heart of stone, making him like a very stone. How shall this stone be made a child of Abraham, 1. Sam. 25.37. [Page 65] vnlesse the stony heart bee changed into an heart of flesh? Math, 3.9. Ezek. 36.26. Indeed none but God is able to worke this change. But it is our part to submitte our selues to his hand in the conscionable vse of the meanes: Ier. 23.29. suffering his worde as an ham­mer to beate vpon our stony heart, which so and not otherwise is to bee broken; and his spirit to conuince and reprooue vs of sinne; Iohn 16.8. and his rod to cha­sten vs for our profit, Heb. 12.10. that we may bee par­takers of his holinesse. These 3. meanes the Lord vseth to awaken the carnall sluggard, calling him by his word, sha­king him by his rod, and by his spirit knocking at the dore of his heart. Oh then quench not his spirit, 1. Thes. 5.19.20. resisting and controlling the holy motions thereof: despise not his word of Prophecy, stop­ping thine eares as the deafe Adder a­gainst the voice of the charmer: kicke not against his rodde, that hee should complaine of thee as of the stubborne Iewes, Ier. 2.30. I haue smitten your children in vaine, they receiued no correction. In a word, while it is called; to day heare his voice, and harden not thine heart as in [Page 66] the day of prouocation and temptation.

Loue not sleepe, saith Salomon, least thou come vnto pouerty: Pro. 20.13. open thine eies and thou shalt be satisfied with bread. The admonition fitteth well vnto the spi­rituall sluggard; who wilfully remains in penurie, because hee will not take paines to be rich in grace. He is ready to say with the vniust Steward; Luke 16.3. I can­not digge, and to begge I am ashamed. One while the trauell of repentance see­meth too tedious vnto his loose heart, and he is afraid of the Lion in the way; thinking it best pollicy not to waken the sleeping Lion of an euill conscience, Pro. 26.13. nor to disturbe Satan, who as a strong man armed keepes peaceable possession of him. Luk. 11.21. But he considereth not that both Satan and his corrupt conscience doe sleepe, and suffer him to sleepe, but for a time; and when there shall bee no more hope or means of recouery, they will both awake against him, and wa­ken him vp vnto euerlasting anguish & vnquietnesse. Neither will hee vnder­stand that the only way to pacifie con­science, and to put Satan for euer to [Page 67] silence, is to set the controuersie on foot betimes. No meanes to make the Deuill flye, but by resistance. Iam. 4.7. No means to attaine the quiet of a good consci­ence, but that whereto the Apostle Iames aduiseth. Be afflicted, Iam. 4.9. and sor­row ye, and weepe, let your laughter bee turned into mourning, and your ioy into heauinesse. Iam. 4.10. Cast downe your selues before the Lord, and he will lift you vp.

Another while hee sticketh at the rebuke of Christ, and the reproach of sincere profession. Hee is loth to goe out of the Campe, Heb. 13.13. bearing the badge of his despised Lord. But hee conside­reth not that this and no other way Christ entred into his glory, and sancti­fied this onely way vnto all those that shal be partakers with him of the same glory.

But no one thing doth more nusle a sinfull soule in the spirituall sleep, then a fond perswasion and pretence that hee is already awake. For as the slug­gard saith I am awake, because hee would not bee troubled: so you shall hardly find a secure sinner, but beeing [Page 68] called vpon to repent, to renew ac­quaintance and make peace with God, hee will bee 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, Ʋers. 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 [Page 70] 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 afflictiō; oh! happy affliction, that so [Page 71] 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 Wa [...]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 [Page 72] 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.

RIght Honorable, Reuerend; and welbeloued bre­thren in Christ, being all met to­gether by the prouidence of God, in the pre­sence of God, about the worke and busi­nesse of God, what meditation can there be more sutable and seasonable [Page 74] for the worke in hand, more profitable for vs then to consider

• First, who it is, in whose presence and about whose worke we are met?
• 2 Who and what wee are, that are met?
• 3 What the worke is, where about we are met?

For which purpose I haue made choise of a portion of Scripture, taken out of the

VVHich wordes will lead vs into all these considerations, and answere all these questions.

• 1 Who it is in whose presence and a­bout whose worke we are met?

  God the chiefe worker with vs, the onely owner of you.

• 2 Who and what are we?

An.

• 1 Wee Ministers, labourers with God vpon you.
• 2 You hearers, the subiect of Gods labour and ours.

3 VVhat is the worke of God per­formed by vs on you? An. A spirituall husbandrie and building.

Three maine pointes therefore. First, concerning God, Secondly, con­cerning vs Christians, Thirdly, con­cerning the worke: and each of these subdiuided into 2. First, that concer­ning God according to a two fold rela­tion, to vs that are workers, to you that are wrought vpon. Secondly, that con­cerning vs Christians, according to our different places and functions, wee workers, you the thing wrought vpon. Thirdly, that concerning the worke, according to a two-folde similitude, of husbandrie & of building. But the latter falling into the other two, shall not need any seuerall consideration. We are labourers together with God, ye are Gods husbandrie, ye are Gods building.

Being thus to goe through the bo­dy of the art, not of the Ministrie only, [Page 76] but of Christianitie, if Hipocrates said Ars longa, vita breuis, well may I say Horabreuis: yet vnto both respect must be had, that I may in one [...] & [...], so serue the Lord in handling this large matter, that I may propor­tion my selfe to the scantling of time in regard of the measure. So much the rather must I craue your Christian at­tention, that the breuitie, whereto the streights of time necessarily vrge mee, may not hinder the vnderstanding or benefit of that that shall be deliuered.

And first concerning God, we are occasioned to consider him as a worker, and as an owner. But first as a worker, then as an owner; not so among men, who first make land their owne, then plant, till, build, &c. First, are owners, then workers: but God if hee did not worke and make, should haue no­thing to owne: Wherefore as in Crea­tion, he first made the World, and all the hosts of it, and then stiled himselfe the Lord of Hosts, and by his labour proues his title, Psalm. 95.5. The Sea is his, for he made it, &c. so in this new Creation, or [Page 77] Regeneration by the word of truth, (of which here) First, he worketh men to his own image, and then owns them: First, purgeth them, that being purged they may bee a peculiar people to him­selfe: takes the drosse from the siluer, nay turnes the drosse into siluer, that there may proceed a vessell for the fi­ner; Psal. 95.7. & 100.3. and here againe by his trauaile proues his title. He hath made vs, and not we our selues: wee are his people and the sheep of his pasture. First therefore see how he workes, we are labourers together with God, labourers with God not with­out; therefore God is one among the rest: Yea with God, not God with vs, but we with him, as the seruants with their M ^r. therfore God is the principal.

Three thinges there are (saith Bernard) in the worke of our saluation, which God properly challengeth to himselfe from all co-workers, men, and Angels. Viz. predestination creation, in­spiratiō, of the last of which in the sixth verse it is said God only giueth the increase That is blessing to the word preached, making it fruitfull by the grace of his [Page 78] spirit to the conuersion of the heart. Euen in materiall husbandrie, a man (saith August.) may so farre dresse a vine, as to digge, plant, and prune it: but raine vpon his vine hee cannot. If he can water it, with whose water? He maie ducere riuum, but it is God that doth implere fontem: but when all is done, incrementū dare sar mentis non po­test, formare fructus nō potest, modificare semina nō potest, tempora gignendi tempe rare non potest: Deus qui omnia potest a­gricola noster est. Hee cannot giue clu­sters to the branches, forme to the fruites, qualitie to the seeds, temper to the seasons: God therefore that can do all, is our husbandman.

And such he stileth and setteth forth himselfe vnto vs. I am the vine (saith Christ) and ye are the branches, Iohn 15.1. and my Father that husbandman. Esa. 5.1. My beloued, saith the Prophet (& who is the Pro­phets beloued, saue God in Christ, that loued him first?) my beloued had a vine in a verie fruit full hill. Salomon speaking of another Salomon, Cant. 8.11. greater then Salomon, saith thus, Salomon had a vine in Baal­hamon, &c.

It is said of Noah that he began to be a man of the earth (so saith the Hebrew) or a man exercising himselfe in tilling, Gen. 9.20. or husbanding of the earth: and meta­phorically the same may bee said of God. Why not a man of the earth, as well as (Exod. 15.3.) a man of warre? Not as Adam and Noah for tilling the earth from whence they were taken (no, these were of the earth, earthy, hee is the Lord from heauen, heauenly) but for tilling the earth which he had taken out of the earth, for tilling and husban­ding our earth, is God called an husband­man: that trueth might budde out of this our earth, Psalm. 85.11. hath his righteousnesse looked downe from heauen.

And not our husbandman only, but our mason and our carpenter also, to hew and square vs, to plane and pol­lish, Heb. 3.4. to build and beautifie vs as a spiri­tuall temple vnto himselfe. Wisedome is her owne Architect, Prou. 9.1. to build her an house and to hew out her seuen pillars: and Christ himselfe vpon that rocke which is himselfe, or faith in himselfe, Math. 16.18. will build his Church so strong, that the gates [Page 80] of hell shall not ouercome it. Of other buil­dings, families, common-wealths, and kingdomes, God is the builder; How much more of his Church, his owne family, and kingdome? how much more may it be said of this then, which is true of the other building? Except the Lord build the house, Psalm. 127.1. they labour in vaine that build it: except the Lord keepe the City, they watch in vaine that vn­dertake to keepe it.

Proper names of pastorall office are no lesse ascribed to God in Christ, as Pastor & Bishop [...] as if he should say Archbishop, 1. Pet. 2.25. & 5.4. Archpastor, beeing that one Pastor that giueth words vnto the Wise, Eccles. 12.11. and Vertue vnto their Wordes, that only Oecumenicall Bishop, Iohn 10.16. Heb. 13.20. in relati­on to whom there is but one sheep-fold, as but one sheepheard, that great sheep­heard of the sheepe, Iohn 10.11. that good sheepheard, that giueth his life for his sheepe; Idem pastor et pascua, idem agnus et leo (saith Aug) both pastor and pasture, both Lambe and Lyon, Ipse pastor, ipse pascua, ipse redemptio, saith Bernard.

Yea, God is not onely thus aboue [Page 81] all, but through all, and in vs all: not onely giueth encrease without Paul or A [...]ollos, but planteth by Paul, watreth by Apollos: Colit per nos, incrementum dat sine nobis: not onely prospereth and confirmeth the building of himself, but foundeth by Paul, edifieth by Apollos: not onely in Paradise preached imme­diately to Adam (so inchoating, and sanctifying the Pastorall office) but since by Adam, Noah, Abraham, Moses, Paul, Apollos, and the rest, continued 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 [Page 82] 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 [Page 83] 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 [Page 84] 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 [Page 85] 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? [Page 86] 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. [Page 87] 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, which not content with the tra­uell of the husbandman, gapeth, and gas­peth for the raine from heauen. It taught Dauids soule to thirst after God excee­dingly: it taught the Church, Psal. 63.1.143 Christs gard [...]n, to expresse her longing desire after his grace. O fountaine of the Gar­dens, O well of liuing waters, Ca [...]t. 4 15 and the springs of Lebanon! Tis lacke of this, that depriues thee many times of Gods blessing, when thou vainely im­putest it to the want of gifts or zeale [Page 88] in the Minister. For as weake stomackes find fault with the Cater, Cooke, or Car­uer, and thinke they could feed better, if there were better prouision: so some queasie hearers, find fault with their pa­stor, and thinke they could edifie much better by such or such an other; where­in they say they know not what; for it is neither Paul, nor Apollos, that can edi­fie, that is, giue increase, make the word effectuall, God hath reserued that worke to himselfe; that his ordinance, not the gifts, his blessing, not the com­mendation of the speaker might bee re­garded; That the treasure might not be esteemed for the vessell, but the ves­sell for the treasure; & so neither Paul magnified, nor Apollos despised, nor ey­ther, or both relied vppon, and God himselfe neglected: nor hearing seuered from prayer, for that makes prayer abho­minable, nor praier from hearing, for that makes hearing vnprofitable; Prou. 28.9. but that, both being ioyned together, our obedience in hearing may make our prai­ers accepted, our feruency in praying may procure our hearing to be blessed.

Secondly, doth God worke by his ministers, as the principall agent by his instruments? Then let not the minister take pride in his gifts, or labours, as in his owne vertue, or deeds. When Peter saw the people gazing on him & Iohn, Act. 3.11.12. because of the miracle performed on the Cripple, Ye men of Israel said he, why maruell ye at this? or why looke ye so sted­fastly on vs, as if we by our owne power or godlinesse had made this man goe? With like modesty our Apostle heere, (verse 5.) putteth from himselfe the glory of the worke of conuersion. Who is Paul, (saith he) and who is Apollos, but the Mi­nisters, by whom ye beleeued, and as the Lord gaue to euery man? Nos operarij fu­mus agricola illius, et hoc ipsum impartitis abipso viribus, et ab ipso donatâ gratiâ: Wee are but the [...]nes of that great husbandman, and that according to the power imparted by him: Non da­mus incrementum, sed impendimus adiu­mentum, sed neque hoc de nostro. Wee giue not the encrease, but affoord our assistance, and euen that not of our owne; saith Augustine. It was impi­ous [Page 90] pride in Nebuchadnezar to boast, & say, Dan. 4.27. Is not this great Babel, that I haue built, for the house of the kingdome by the might of my power, and for the honor of my Maiesty? In Pharaoh, the great Dragon, Ezeck. 29.3 that lying in the midst of his ri­uers, hath said, The riuer is mine, and I haue made it for my selfe: No lesse sacri­legious was the presumption of those, that preached Christ indeede, Phil. 1.16 that is, the truth of Christ, in regard of the sub­stance, but contentiously, not purely, in respect of the ende, seeking to draw a party or faction of disciples [...] not vnto Christ, but vnto themselues. How much better doth our Apostle temper himselfe, euen in his holy boasting, concerning the efficacie of his mini­stry? saying no more but this, I haue therefore, Rom. 15.17 whereof I may reioice in Christ Iesus in things pertaining vnto God. Ia­cob, of the children hee had begotten, said, Gen. 33.5 They are the children which God of his grace hath giuen mee. How much more should the spirituall Father learne of Christ to say, Behold heere am I and the children which God hath giuen me? Heb. 2.13

Neither let any think to partake with God in this priuiledge of working by an instrumēt; God onely can worke by ano­ther, that can giue both vertue vnto his instruments, and successe without his in­strument. Hee that worketh by ano­ther, maketh himselfe a Lord, not a ser­uant. Who then dare thinke him­selfe discharged of the labour of this spirituall husbandrie, preaching onely by a deputie? Exod. 4.16 vnlesse such one can shew a speciall commission, as Moses, to bee Aarons God. Nay, let euery labou­rer stirre vp the gift of God, that is in himselfe: and pray vnto that GOD, Esay 28.16 who instructeth the husbandman to haue discretion, and doth teach him, to cast in wheat & by measure, the appointed R [...] & barly in their place. Who gaue of his spirit vnto Bazaleel and Aholiab, Exod. 31.2 for the pre­paring the Tabernacle, & to Hiram of Ty­rus, for furnishing the Temple: and who onely can, and will, of weake and in­sufficient Creatures, yea sinners, make vs able Ministers of the New Testament. 2. Cor. 3.6

And let the hearer take heed he de­spise not him, that speaketh in vs, him, [Page 92] that worketh by vs: 2. Cor. 13.3 but soberly seeke experience of Christ, speaking in the Mi­nister, 2. Cor. 8.5 and submissiuely giue vp him­selfe, first to the Lord, after to the Mini­ster, by the will of God: that, not setting light by the weake meanes, he may see, and find, the mightie power of God, and falling downe on his face, 1. Cor. 14.25 may worshippe God, and say plainly, that God is in vs in­deed. Finally, is God the sole owner? his the Husbandrie? his the buil­ding? who then dares lift vppe him­selfe into Lordshippe ouer the flocke, Lordship ouer the faith? they must kill the heire, Matth. 21.38 that pretend to take the inhe­ritance. Enough for Kil-Christs, Iewes, and (at this day) Papists; who that they may giue life vnto the Image of the Beast, Reuel. 13.15 doe make the Lord of life ex-hae­redem vinea, ex-haeredem vitae, as farre as in them lieth. But let vs (Fathers) learne another lesson, sing another song: I will sing vnto my beloued (saith Esay) a song of my beloued, concerning the Vineyard of my beloued. What is it, to sing vnto Christ a song of his Vine­yard, but to giue account vnto Christ [Page 93] of our care and paines, in husbanding of his Vineyard?

Let vs (Brethren) pray to the Lord of the haruest, that hee would thrust forth la­bourers into his haruest, loiterers out of his haruest. In the meane time let vs, as his mannor and demaines, beare the name, and armes of our Lord Christ Iesus; Not saying factiously, I am of Paul, Apollos, Cephas: Christs patrimo­nie sounds well, Saint Peters is an vsur­pation, and which Saint Peter himselfe disclaimed. 1. Pet. 5.3 Christian Catholike was a name of blessed note in the Primitiue Church, Roman Catholike is a new and vncouth name, and argues a new Lord; but such a Lord, whom the true Lord Iesus euen now consumeth with the breath of his mouth, and shall shortly a­bolish with the brightnesse of his com­ming. 2. Thess. 2.8

Thus far of God, the Authour and Owner of the spirituall husbandrie and building: now wee are to come to the worke wrought, to the thing owned; but that we may not, without the me­diate consideration of the instruments [Page 94] the Ministers whom God hath set be­tweene himselfe and the people. For so Moses saith, Deut. 5.5 At that time I stood be­tweene the Lord and you, to declare vnto you the word of the Lord: adding a rea­son, for ye were afraid, &c. which, in the same place verse 25. and chapter 18.15 is more fully expressed, viz. How the people, fearing to heare GOD speak by himselfe, desired that thence­forward hee would speake vnto them by Moses, and by a Prophet, succeeding Moses, sitting in Moses chaire. So the Lord established it, as a Law in the Church for euer, that he would speak to vs by an interpreter, an Embassadour. God, Iob. 33.23 2. Cor. 5.19 was in Christ reconciling the world vnto himselfe, and hath committed to vs the word of reconciliation. Now are wee Embassadors for Christ, &c. Agreeable to that here, Cor. 5.20 wee are labourers together with God.

Ministers then are fellow-labourers with God.

Fellowship with God is to be consi­dered in two respects.

1. In regard of paritie, and equali­tie: [Page 95] so God hath no fellow; onely the three that beare record in Heauen, as they are one in essence, so are they equall in attributes. Phil. 2.6 Christ himselfe though as God, in the forme of God, he thought it no robberie to be equall with God, yet, as man was, is, and for euer shall bee inferior to his Father. Ioh. 14.28 My father is greater then I, saith Christ, And when all things shall be subdued to the Sonne, then shall the Sonne also himselfe be subdued vnto him, that did subdue all things vnder him, &c. 1. Cor. 15.28. 1. Cor. 15.28

2 In regard of association, wherin are three degrees:

The first, proper to Christ tho Me­diator, in regard of Hypostaticall vni­nion of person, and incomprehensible communion of power; whereby, Ioh. 17.22. as hee is one with the Father, so his workes, Ioh. 5.17 and the Fathers, are the same, The Father worketh, and I worke. Zech. 13.7. Hence it is that God calleth him, the man my fellow, or next neighbour.

The second, commune to all Chri­stians, consisting

• [Page 96]1 In this life in communion of grace. 1. Ioh. 1.3. That our fellowship may be with the Father, and with his Sonne Iesus Christ.
• 2 In the life to come in communion of glorie, Iohn. 17.21. That they all may be one, as thou, O Father, art in me, and I in thee, &c.

The third betweene both the for­mer, specially appropriate to Gods Mi­nisters (of which here) and it is the as­sociation of labour, because wee concurre and conspire with God, as subordinate vnto him in the worke of conuersion, and edification of his elect.

God so employeth his Ministers, that they also are coworkers with him saith Augustine: not that we adde vn­to the power of God, but that wee o­bediently apply our selues vnto the working of God, 1. Cor. 2.15 saith Aquin. speaking of the thinges of God, not in the wordes which mans wisdome teacheth, but which the Holy Ghost teacheth, saith our Apo­stle. The words of the wise being pungent as goades to pricke forward the slow, and firme as nailes, to fasten the loose [Page 97] and vnstable soules: but such, and so farre, as they are giuen by that one Pastor God, of whom we haue already spoken.

The Scripture cals the Ministers Gods seruants. The seruant of the Lord must not striue. The Lord, and seruant, 2. Tim. 2.24. are Relatiues, that is Contraries, op­posite in the generall, yet hauing mu­tuall and specificall reference each to other. Hence it is that the Minister is cōsidered, somtimes with opposition, as he is the seruant, not the Lord, the in­strument, not the hand, man, not God; and so his operation is weake and inef­fectuall: sometimes againe with refe­rence vnto God, to whom he is subor­dinate, and so his cooperation is mightie through God, and energeticall; able to beget children in Christ Iesus through the Gospell, 1. Cor. 4.15 able to saue those that heare him, so that Ministers are called Sa­uiours, 1. Tim. 4.16 able to beat downe the strong holds of the imaginations of the proud and rebel­lious heart, Obad. vers. 21 2. Cor. 10.3.5 2. Cor. 2.16 able to be the sauour of life vnto life; and of death vnto death, [...]? saith the Apostle there: whereto himselfe answereth, [Page 98] Chap. 3.5. not as of our selues, but our suf­ficientie is of God, who also hath made vs able Ministers of the New Testament, &c.

In this Relatiue sence wee are here said to be coworkers with God. Instru­ments, not laid vp, or lying loose, but in the hand of the Artificer: Embassa­dors, not reporting the message onely, but representing the authoritie of our Master; 2. Cor. 5.20 as though God did beseech you through vs: we pray you in Christs stead, that ye bee reconciled vnto God: La­bourers, not vpon the building, and hus­bandrie, onely of the owner, but in the strength and vertue also of the chiefe worker. For wee are not onely workers for him, but coworkers, or labourers to­gether with him. And then no maruel, if God, Act. 20.32 and the word of his grace, be able to build men vp farther, and to giue them an inheritage among them that are sancti­fied.

Rather may wee maruaile, that at any time the Word of GOD should faile of his effect, or that any of his fel­low labourers should say, I haue labou­red [Page 99] in vaine, Esay 49.4 I haue spent my strength in vain, & for nothing. Deut. 32.47 Esay 55.10.10 But indeed it is not a vain word, but as the raine that commeth downe from Heauen, and returneth not, but watereth the earth, &c. so shall my word be, that goeth out of my mouth: it shall not returne vnto mee voide, saith the Lord, but shall accomplish that I will, and prosper in the thing, whereto I sent it. Vaine therefore it may bee, in regard of the ordinarie reuealed will of God, the conuersion of sinners, at which the Minister aimeth: not in re­gard of the absolute counsell of GOD, which is, that they, that heare it, shall eyther bee saued or condemned by it.

God therefore, Mat. 20.1 hauing a Vineyard to dresse, looks out for laborers. At the first indeed, when there were no labourers, he dressed it wholy himselfe; as in the dayes of Adam, vntill Seth: after hee beganne to employ the Patriarkes in their generations, and families, in whom Christ by his eternall Spirit, 1 Pet. 3.9 went and prea­ched. In the day of Moses, he established a perpetual Law of prophesie, and succes­sion [Page 100] of Prophets, and Priests, with whom (Prophets especially) hee so conspired, that the Prophet Esay (for one) is bold to say; Esay 48.16 The Lord God, and his spirit, hath sent me. In these last dayes, hee hath spoken vnto vs by his sonne: Ebr. 1.2 Rom. 15.8 Who in the dayes of his flesh, put himselfe into this ranke of labourers, as a Minister of the circumcision, and ascending into Hea­uen, Ephes. 4.11.12 gaue gifts vnto men; that some might be Apostles, some Prophets, some Euange­lists, some Pastors, and Teachers, for the gathering together of the Saints, for the worke of the ministrie, and for the edificati­on of the bodie of Christ, Esay 54.13 &c. Thus in all ages are all the children of the Church taught of God; and we especially (from whom God may seeme, in compari­son, to estrange himselfe, because wee haue now no immediate reuelations) yet wee, I say especially, because in our times the outward Ministrie is both more plaine and plentifull, and more accompanied with spirituall ef­ficacie. Thus, Wee are workers together with God.

To apply this a little. And first to [Page 101] you (Reuerend Fathers) and my selfe with you; for I will vse no other pre­face, then that of Ambrose, Cum haec ad vos loqui audeo, simul cum vobis quae lo­quor audio: neither doe I follow any o­ther direction, then that my text af­fordeth, which enioyneth me to labor together with God, and promiseth, that God wil worke together with me.

Vnto euery one of vs therefore, I say (or rather the Lord) know thy selfe. If thou know thy selfe well, thou knowest thy selfe to be a labourer, a fel­low-labourer, a fellow-labourer with God.

A labourer. If I were now in the V­niuersitie, I should bee bolde, in the name, and wordes, of my Master, to demand of some, Why stand yee here all the day idle? Indeed, Mat 20.6 nemo conduxit is a sufficient answere; but that it is ey­ther pittie that able workemen should not be employed, or shame, that any that seeke not to enable themselues, should be tolerated. But I am now before them that haue changed the Vniuersitie for the Citie, and Countrie, and their stan­ding [Page 102] for sitting. And may it not bee said to some of vs, Cur sedetis hic tota die otiosi? Holy Barnard thus vrgeth the necessitie of pastorall paines vpon Eugenius, Pastorem te populo aut nega, aut exhibe, Eyther denie thy selfe to bee a Pastor, which thou darest not, or shew thy selfe to bee such, by feeding Gods flocke, which thou doest not. Nomen congruit a­ctioni, actio nomini; ne sit nomen in­ane crimen immane, saith Saint Am­brose. Is it good dealing with our Lord, the better we are paid, the lesse worke to doe? I enioy not the accession of dou­ble, or treble honour: I onely beseech Christ, and vs all in the bowels of Christ, that it may not bee a succession vnto pietie, and good conscience. Sweetly writeth Bernard to Eugenius; In te hanc mutationem factam esse confi­do, non de te; nec priori statui promotio­nem successisse, sed accessisse,

But (alas) it may seeme this aduice comes out of season. Custome that hardly euer washeth her handes in in­nocencie, hath turned painfull teach­ing into obloquie. I answere, In mat­ters [Page 103] concerning God, there is no pre­scription. It is enough we are able to say, Abinitio non fuit sic. In the dayes of Christ; and his Apostles; nay I goe far­ther, in the dayes of Chrysostome; Am­brose, Ierome, Augustine, &c. to preach ordinarily, popularly, was no discredit. Quod assuetum fuit in dissuetum potuit venire, redire in insuetum non potuit. Let vs not therefore bee ashamed of our name and office, wee are labourers, day-labourers. If any reproach the Hus­bandman for his base imployment, may bee not answere out of Salomon, that euen the King is nourished by the field that is tilled? Eccles. 5.8 So may wee say the King of Heauen hath no other corne in his barne, bread on his table, then that which groweth by this husban­dry. In the best dayes of Rome it was a prouerbe, Vir bonus, bonus colonus: I am sure the Church can haue no good dayes, when these two are diui­ded in the Ministerie, and that any Ministor is counted a good man, that is not, as here is required, a labourer. And what labourer? surely an Husbandman, [Page 104] a builder. The Husbandman seldome sits stil. It is no good wind, that blowes him leasure, and pleasure. It is merrie with him, when the threshing reacheth vnto the vintage, and the vintage vnto the seed-time: Amos 9.13 when the plowman touch­eth the mower, and the treader of grapes him that soweth seed. So is it the Mini­sters ioye, when hee sees the Regions white, that he may thrust in the sickle, or the soile soft, that hee may thrust in the plowshare. 2. Tim. 2.6 In a word, This Husband­man must labour before hee receiue the fruits. Amos 5.13 It is an euill time, when the prudent can finde in their heart to keep silence.

The builder workes for others, not for himselfe onely; a poore Mason or Car­penter, that does no bodies worke, but his owne: so for a Minister to build vp himselfe is not sufficient, he must build more houses, more Temples then his owne (and yet that is not well built, vnlesse he build others also) Si non ero­gem, licet pecuniam seruem terret Euan­gelium, saith Augustine: Though I keepe my Lords talent, yet if I employ it not, the sentence of the Gospell terrifieth me. And [Page 105] againe, to fit at home, and search into the diuine treasurie of Gods booke, without noyse, or businesse, is sweete and delecta­ble: on the otherside to preach, to reproue, to correct, to edifie, to take care of other mens soules, is a great burden, and irksom charge, who would not abandon it? but the sentēce of the Gospell, terrifieth mee, The sen­tence of the Gospell, that saith, Take the vnprofitable seruant, Mat. 25.30 cast him into vt­ter darkenesse, there shall bee weeping and gnashing of teeeh. Neither is the Law si­lent, Zach. 11.17 but crieth Woe to the Idol Shep­heard, that leaueth the flocke: the sword shall bee vpon his arme, and vpon his right eye; his arme shall bee cleane dried vp, and his right eye shall bee vtterly darke­ned.

2 A fellow-laborer: not with God one­ly, but with al those, that are fellow-labo­rers with God; quae conueniunt in eodem tertio conueniunt inter se. As for them, that gather not with Christ, Ab his pacem cupio, non cum his. This imports vnity, vnanimitie, in all Gods labourers. It is not enough for them, that are the salt of the earth, to haue salt in themselues: Mar. 9.50 [Page 106] they must haue peace one with another. [...] truthifying, Ephes. 4.15 or follow­ing the truth in loue, In this regard, hee that planteth, and he that watereth, are said (vers. the 8.) to bee one; one thing, not one person: Vnum, non vnus. How Vnum? Vnum sunt (saith Tertull.) dum ipsum sapiunt. To bee one thing, is to minde one and the same thing. This is Cyprians meaning, when hee harpeth so much vpon Vnus Episcopa­tus. As the same beames are many, but the light one so, saith hee, there are many Bishops, but one Bishopricke. Briefly Gods laborers (saith a late wri­ter) are one; not in number, grace, gifts, calling, authoritie, time, labour, or reward, but in that they are seruants of the same God, teachers of the same truth, builders of the same house, workers af­ter the same modell, enabled, euery one in his measure, by the same grace, par­takers of the same spirit of amity, and v­nitie. Thus if wee were one, oh what strength, what beauty, what blessing, would accrew vnto our spirituall buil­ding?

[Page 107]3 Gods fellow-labourer: oh! what an honour? what a burden? what a protecti­on? what a caution? what an assurance? what a curbe to carnall presump­tion?

What an honour? To communicate with the blessed Angels in office, Reuel. 1.20 and name? for Christs Ministers are Christs Angels to communicate with Christ, the Lord of Angels, who in the daies of his flesh, vouchsafed to be a Minister of the Circumcision: and now, in Heuen, remaineth the Prophet of his Church, Heb. 3.1 the Apostle and high Priest of our profes­sion. To joyne handes with God, the Father of our LORD Iesus Christ, in that worke, whereby hee principally setteth forth the glory of his wisdome, faithfulnesse, power, and mercie. Who now will be ashamed of this honoura­ble office, and paines? yea, though it be his lot (which was his Lords lot) to feed the sheep of the slaughter, Zech. 11.7 the poore of the flock.

2 What a burden? Honour is not without burden, and this honour least of all. For had not the seruant need [Page 108] be carefull, that workes in his Masters eye? by whose diligence, or sloth, his Masters worke, and thrift, goes back­ward, or forward? So we; least when euery priuate mans field lies like a gar­den, and his garden like a Paradise, our Lords garden should bee, by our de­fault, Prou. 24.30 31 like the field of the sluggard, It is not sufficient thou hast sowen no weeds: thou art culpable of iudgement, that thou hast not pulled them vp. Thou hast hindred Gods worke, in not doing thine owne part. Hee would haue no season omitted, and thou, if thou ca­redst to set forward his busines, woul­dest be instant in season, and out of sea­son. 2. Tim. 4 2 Eccles. 11.6 In the morning wouldst thou sow thy seed, and in the euening thy hand should not rest: because thou knowest not whether shall prosper, this, or that, or whether both shall be alike good. Thou wouldest learne wisdome of the Husbandman, not to wait too long for an opportuni­tie, but, considering the necessitie of the worke, make vse sometimes of an incommodious season; for hee that ob­serueth the windes shall not sowe, Eccles. 11.4 and [Page 109] hee that regardeth the cloudes shall not reape.

3 What a protection? Our Lord, and wee, haue common friendes, and common foes. Do my Prophets no harme, Psal. 105.15 Zech. 3.1.2 saith God. If Sathan himselfe stand vp against Iehoshuah, to resist him, the Lord himselfe is at hand to rebuke Sathan. Sin­full men are like vnruly Patients, that fall out with their Physitian. What then? Sint illi ini mici medico, tu morbo, saith Saint Augustine: Be they, if they wil needs be, enemies to the Physitian, but feare not thou to bee an enemie to the disease.

4 What a caution? God assures vs a­gainst others, that we might feare before him: Feare not their feare, Esay 8.12.13 but sanctifie the Lord God of hosts, and let him bee your feare, &c. And he shall be vnto you as a Sanctuarie. And the nearer wee are admitted vnto him, the greater should be our feare. Moses cried in the mount, I feare, and quake. The Lord with a fearefull example, and vehement asseue­ration, inculcates this. When Nadab, Leuit. 10.3 and Abihu, were deuoured with fire [Page 110] from heauen, for pressing with strange fire into the Lords presence, I will bee sanctified, saith the Lord, in them that come neare me, and before all the people I will bee glorified. When the Lord pre­sented himselfe to the Prophet Esay, to set him a worke about this businesse, the Holy Prophet (not holy enough to endure his presence, before whome the Seraphins hide their faces) cried out, Esay 6.5 woe is mee I am vndone, for I am a man of polluted lips, &c. No man better knew the mercies of God, then bles­sed Paul, the patterne of Gods mercy: yet when he thinkes of this worke, he cals to minde the terrours of the Lord. Knowing therefore the terrours of the Lord, 2. Cor. 5.11 wee perswade men, &c. Oh! if these terrours of the Lord were well fastned vpon vs, wee would neither rashly intrude our selues into this mi­nistration; being Saints and Wise men, but of one dayes standing, saith Nazianz. and as potters vessels thinke to be for­med able Ministers in one day nor be­ing entred, looke backe from the Plough, whereto wee haue put our hands, Luke 9.62 but stu­die [Page 111] to shew our selues approued, 2. Tim. 2.15 workemen that need not be ashamed of our worke or afraid of our account.

5 What an assurance? Assurance of successe: assurance of reward. Assurance of successe. Say the peoples hearts bee stonie (as indeed, in this sense, [...] may well be deriued from [...]) Yet, Is not my word like fire (saith the Lord) and like the hammer, that breaketh the stone? yea, Ier. 23.29 Mat. 3.9 God is able of these stones, to rayse vp chil­dren vnto Abraham, that afterward of these children of Abraham, 1. Pet. 2.5 he may make stones for his spirituall Temple. But if he do not, yet thy labor is not in vaine. Cu­ram exigeris, nō curationem, saith Bernard: Erogatorem posui te, non exactorem, saith Augustine. Assurance therefore of reward thou hast. Secundum laborem accipies, non secundùm prouentum, saith Bernard. Esay 49.4 I haue spent my strength in vaine, saith the Prophet, but my iudgement is with the Lord, and my worke with my God. Dan. 12.3 And what reward? To shine as the brightnesse of the firmament, and as the starres for e­uer and euer: To sit on twelue thrones, Mat. 19.28 and to iudge the twelue Tribes of Israel. [Page 112] To be with his Lord, as his Lord. With his Lord. Iob. 12.26 For where I am there shall al­so my seruants bee (saith Christ). As his Lord. Mat. 24 Ʋers. 46.47 For Blessed is the seruant whome his Master, when hee comes, shall finde so doing; verily I say vnto you, he shall make him ruler ouer all his goods.

6 What a curbe to carnall presump­tion? Most men, euen in this worke, (well may I say most, when the Apo­stle saith all; Phil. 2.21 but that all, is almost) most men seek themselues, their owne things, not those that are Christs. Christi iactu­ram patientius ferimus, quam nostram. The credit of the Gospell is subordi­nate vnto our credit: wee make Christ a stirrop to climbe to promotion: the word as a trumpet to blazon our owne commendation: the Pulpit as a Stage, or as a shop to set so to view, and sale, our owne good parts. This is [...], 2. Cor. 2.17 not [...]. 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 [Page 113] 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 [Page 114] to thrust forth laborers, &c. He that is ig­norant, 1. Cor. 14.38 Vers. 16 let him be ignorāt, that is cōtēt to supply the place of the ignorāt. Else he shal neuer sing with a good conscience Lord my heart is not haughty, Psal. 131.1.2 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 whō his Lord is receiued, or despised. Pau [...] 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 [Page 115] 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 [Page 116] 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, Es [...]. [...]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 [Page 117] 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 [Page 118] 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. 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 [Page 119] 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. [Page 120] 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 [Page 121] 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 [Page 122] 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 [Page 123] 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, [Page 124] 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 Deuils daunce, first into Schisme, then into Heresie as Augustine obserueth in the Donatists) woe worth [Page 125] they, I say, who, thus renting them­selues from the Temple of Christ a­mongst vs, doe seek with axes, and ham­mers (with the axes of their tongues, and the hammers of their heads) to de­face and batter downe this beautifull pile. But if any man destroy the Temple of the Lord, him shall God destroy, saith our Apostle, verse 17

Ye must no lesse be fitted for the Lords entertaiment. Euery man, according to his degree, loues to haue his house trim, and delight some. The Deuill himselfe likes well, when his house is emptie, swept, and garnished: Mat. 12.44 emptie of good thoughts, swept from good exer­cises, garnished with appearances, and incitements vnto euill. The Lord, in a contrarie sense, loues to haue his house also emptie, swept, and garnished: Emp­tie of pride and vaine-glory, swept and ridde of the sluttish corners of vice and impuritie, garnished with his owne armes of holinesse, and with the image of his sonne, the new Creature. This shall bee a Temple in the Lords eyes more beautifull, then that of Salomon; [Page 126] yea by his owne sentence preferred before it. Esay 63.1.2 Where is the house, that ye will build vnto mee? and where is that place of my rest? To him will I looke, euen to him, &c. Wouldest thou then entertaine this guest? Dresse vp thine house, garnish the Temple of thy soule with grace, paue it with loue; so was Salomons pal­lace paued with the loue of the Daughters of Ierusalem. Cant. 3.10 Thus if thou build God an house, 2. Sam. 7 he will build thee an house, as hee promised Dauid.

Yea, thus building, thou buildest not for God only, but for thy selfe, a good foundation for the time to come; when all other buildings, 1. Tim. 6.19 and their foundation, the Earth, shall faile. For in this world, what buildest thou? An house? Yea rather a lodge, [...] an Inne, where thou shalt be but a guest: if not, abide there still, or leaue it to those, that can abide in it for euer. A Church? a place for Gods seruice, as this? A gracious worke, and well may wee crie, Zech. 4.7 grace, grace vnto it; but (oh!) how much more glorious a Temple, in Gods eyes, is the heart, that, in an ho­ly [Page 127] desire to further this worke of the spirituall building, was moued either to enterprise, or to finish it!

Thus, Reuerend Fathers, and Bre­theren, haue I endeauoured to open these wordes, and to allot to our seue­rall callings, seuerall instructions. Now to close vp text, and booke, and with­all to remit our professions, thus seue­red, giue leaue for a word of farewell.

First vnto you, my fellow-labourers with the Lord, in the Lord. Wee are so labourers with God, that we are also, with the people, a part of Gods husban­drie, and his building. Inde pasco, vn­de pascor, inde vobis appono, vnde & ego viuo, sayth S. Augustine. As therefore it is our dutie Ministeriall, to preach vnto others, so it is our dutie Christian and generall, to take care, 1. Cor. 9.27 that whiles wee preach vnto others, we our selues be not re­proued; therefore to preach that to our selues, which wee preach to them. When we preach to others, wee dresse the cōmon earth whence we are taken; and it is meete, earth should till earth: but that is not enough. Wee must [Page 128] husband our owne earth. They made mee a keeper of the vines, Cant. 1.5 saith the Church, but I haue not kept mine owne vine. In­deed wee may say Quis custodiat ipsos Custodes? Psal. 121.4 Who? but the keeper of Israel. To him let vs pray, that whiles wee doe dolare lapides, hee would vouch­safe dolare artifices.

Secondly, vnto you, my deare Bre­theren; you are not so discharged, ey­ther by Gods soueraigne or our subor­dinate working, but that you must also put to your hands and worke out, Phil. 2.12 not the price but the assurance of your owne sal­uation; yea, of one another. A dutie en­ioyned all Christians, vnto all, so farre as we may, by prayer, example, and such like common duties; especially in your families the little nurseries, and Semina­ries of Church, and Common-wealth, to looke that God haue a pettie Church and, as it were, a schoole of petties: a great helpe vnto their profiting, a great furtherance to the Ministers paines. Finally, when extraordinarie calling bringeth any of you to assist, as now you doe, in the inspection, and re­formation, [Page] of the bodies of the Coun­trie, to shew your selues men circum­spect, and friendes to your owne conscien­ces; which you cannot be, vnlesse, with an vpright respect, to the religion of your oath, and the good of the places where you dwell, you carefully, and vn­partially, discharge the trust committed vnto you. Thus we with you, and you with vs, husbanding, and being husban­ded, edifying, and being edified, shall approue our mutuall seruice vn­to the great shepheard, 1. Pet. 2.25 and Bi­shop of our soules, Christ Iesus the Iust. To whom, &c.