THREE SERMONS, VIZ. 

The Waking Sleeper,  
The Ministerial Husbandry,  
The Discovery of the Heart.    
Preached and published By SAM. CROOK.  
LONDON, Printed by William Stansby for Nathaniel Butter, and are to be sold at his shop under Saint Augustine's gate. 1615.   

TO THE RIGHT WORSHIPFUL SIR JAMES LANCASTER Knight, my singular good friend.  
SIR,  
THese being the days foretold by our blessed Saviour, wherein men as in the days of Noah & Lot, 
Luk. 17.26. etc.  do eat & drink, buy and build, and plant, etc. unmindful of him, who is ready to come as a thief in the night, 
Revel. 16.15.  at what time he only shall be blessed, that watcheth & keepeth close about him the wedding garments of faith and holiness: I have endeavoured in the opening and publishing of this part of holy truth, to awaken and stir up myself and others, to prepare and wait for the coming of our Lord Jesus Christ.  
And because this Scripture (framed rather for an Anatomy of the Church in her several members, then, as some have supposed, for an History of her general estate according to periods of time) hath concluded all, even the elect in part, under this common disease of spiritual drowsiness; whereby it may come to pass, that on the one side the Godly may be discouraged for their partaking with the wicked, and on the other side the wicked may be emboldened, because they see Gods children charged with the same corruption, in which they fearelesly please themselves: I have therefore further intended to take forth the precious from the vile; 
jer. 15.19.  by distinguishing the waking Sleeper, that is, the weak humbled Christian, who even in sleeping waketh, from the sleeping waker, that is, the presuming Hypocrite, who seeming to be awake, is fast, yea dead asleep.  
I have made bold to offer this my poor labour to the light under the shadow and shelter of your worthy name.  
First, in regard of that light you hold forth of good example, 
jam. 1.27.  in the practice of that pure religion and undefiled before God even the Father, which approveth itself by your visiting of so many fatherless and widows in their affliction; a grace that infallibly accompanieth salvation, 
Heb. 6 9  & maketh you one of those few who do stop the mouth of Popish iniquity, blaspheming our doctrine, and slandering our Professors as abhorring from good works.  
Secondly, in regard of many particular bonds and chords of love, whereby you have tied me in thankfulness unto yourself; whereof therefore I am desirous, there should be extant this public, and (if it may be) perpetual acknowledgement.  
And so, wishing that this may be the beginning not of one, but of many good years unto you, until it shall please God to translate you to dateless and boundless life, I commend you to his grace, who is not unrighteous that he should forget your work and labour of love, 
Heb. 6.10.  which you have showed to his Name, in that you have ministered unto the Saints, and do minister; and rest.  
Wrington Somers. Febr. 8. 1615. Your Worships in the Lord jesus, to be commanded, Sam. Crook.   

THE WAKING SLEEPER.  CANT. 5.2. 
I sleep, but mine heart waketh.  
OF this excellent part of Scripture the Author is the Holy Ghost, moving the heart, and guiding the pen of that wise and peaceful King, called Solomon, as a type of him that should be the Prince of peace; jedidiah, 
1. Chron. 22.9.  because the Lord loved him; Lemuel, as belonging to the Lord. 
Esa. 9.6. 2. Sam. 12.25.  The matter, 
Prou. 31.1.  is the mutual & spiritual love between Christ, and the Church militant: The form is threefold, to wit, a Song, a Dialogue, an Allegory from the condition and affection of persons espoused or affianced: The End and use, to set forth the love and respect that is in Christ to us ward, and aught to be in us toward him, in this condition and time of espousals, waiting for the blessed consummation, our glorious conjunction with him at his second coming.  
Whatsoever is here spoken of the Church, the spouse of Christ, in general, agreeth to every faithful soul in particular; as to a part of that whole body, whereof Christ is the head and Saviour: and such a part, as partaketh with the whole, not only in nature, but also in figure and fashion; and as a model of that universal spouse of Christ, is also itself a special and proper spouse, truly affianced unto the Lord.  
Thus as the whole Church, so every faithful Soul, is Christ's sister (& soror & coniux) as Sarah to Abraham, 
Cant. 4.9.10. Gene. 20.12.  being by Regeneration the daughter of his Father, 
Cant. 8.1.  but not the daughter of his Mother as he by Incarnation is her Brother, the son of her Mother (viz. human nature) but not the Son of her father.  
As in the whole Church, so in every faithful soul Christ seethe and acknowledgeth a time of love, 
Ezek. 16.8.  wherein he sweareth unto her, and entereth into covenant with her, so hand fasting her unto himself, and himself unto her, and that in faithfulness. 
Hos. 2.20.   
As the whole Church, so every faithful Soul is black, but comely: Mara, 
Cant. 1.4. Ruth. 1.20.  in regard of infirmities and afflictions, but Naomi in regard of graces. Yea, fresh as the morning, fair as the Moon, 
Cant. 6.9.  pure as the Sun, 
Mal. 4.2.  as the Sun of righteousness, Christ himself; who, with himself, 
Ezek. 16.14. Psal. 50.2.  giveth his own perfect beauty unto his spouse, so making Zion the perfection of beauty. And no less every daughter of Zion, every faithful Soul; but in a threefold proportion. The first of justification, where by the whole righteousness of our human nature in Christ being imputed unto us, we are made the righteousness of God in him. 
2. Cor. 5.21.  The second of Sanctification, whereby we are made clean, 
job. 13.10. 1. Thes. 5.23. jam. 1.4.  whole, but not wholly, throughout, but not thoroughly, and so perfect in the parts of beauty, not in the degrees. 
Ephe. 5.27.  The third of Glorification, whereby all spots and wrinkles being taken away, w● shall one day be perfectly holy and without blame, and as our Lord, 
Hebr. 7.26.  separate from sinners, and made higher than the heavens.  
This last perfection we have now only in taste, and in expectation: Of the former two the Scripture speaketh more directly and more frequently; and namely in this Song, wherein the Church, or faithful soul, is acknowledged by Christ to be the fairest among women, 
Cont. 1.7.  and in comparison of others, as the Lily among the Thorn, 
Cant. 2.2. Cant. 2.14. & 4.7. Cant. 7.6.  sweet of voice, and comely of visage, yea all fair and no spot, and in a word abundantly delectable.  
Which if we understand of imputed righteousness, applied to us from Christ, there needeth no qualification: but if of righteousness imparted to us, & inherent in us, 
Psal. 119.  it showeth that we have respect to all God's Commandments, 
Psal. 119.176.  not that we do not sometimes go astray; and that we aim and endeavour after perfection, 
Ph●l. 3.12, 13.  not that we have already attained thereto.  
For this cause the Church in the entrance of this Song, doth as well confess herself black, 
Cant. 1.4.  as avouch herself comely: and in these words, no less complaineth of the drowsiness of her flesh, then rejoiceth in the wakefulness of her spirit. I sleep, but mine heart waketh.  
For being to set before us a sorrowful type of her own unkind and sinful sluggishness, denying entertainment to her loving Saviour, and of the chastisement inflicted on her for her amendment, she first telleth us in what state she was, when her Lord made tender of love unto her; to wit partly sleeping, and partly waking. A state mixed or compounded, and that of contraries; but with distinction, as may seem, of the subjects wherein they are. I sleep, that is my natural, or unregenerate part: but mine heart waketh, that is, the spiritual or regenerate part in me. Not that some one created part is in a Christian, either regenerate or corrupt, some other not: but because the whole man, and every part, is partly sanctified, and partly sinful, partly spirit and partly flesh. Hereupon it is truly said I sleep; that is, mine whole nature is subject to infirmity through sin; or (as Rom. 7.18) in me, that is in my flesh, dwelleth no good thing: and as truly, mine heart waketh, that is, there is in me an hidden seed of God, 
1. joh. 3.  a principle of Grace, an inner man, that suffereth me not to consent to sin, but rouseth me up, and armeth me against it; 
Rom. 7.22.  so that it is no more I that do it, but sin that dwelleth in me. 
Rom. 7.20.  In a word, the whole nature of man is as the air, to wit a receptacle, first by creation of light alone without darkness, that is of grace without sin: since the fall, of darkness alone without light, sin without grace: after conversion, of a twilight, light and darkness, grace and sin, intermingled throughout, and justling at one another; 
G●l. 5.17. Prou. 4.18. 2. Sam. 3.1.  but grace (as the morning light, or as the house of David) waxing stronger, and corruption weaker: Finally in Heaven, as in Paradise, shall be no night, no sin at all, but a perpetual Sunshine of grace, without so much as any mist or cloud of corruption.  
The sum than is, that in this world the state of the Church, and of every member of it, is a sleepy watchfulness, or a waking sleepiness, that is, a mixture of sleep and waking, sin and grace, flesh and spirit. Which that we may duly consider of, let us sever them, and begin with the former.  

I sleep.  
THe Church confessing that she sleepeth, teacheth us,  
First that we all, as many as are members of this body, are apt to sleep, that is, to be surprised with the infirmity of the flesh, notwithstanding the readiness of the spirit. 
Matth. 26.41.  The spirit indeed is ready (saith our Saviour of his drooping and drowsy Disciples) but the flesh is weak.  
For the opening of this point, consider.  
1. What the spiritual sleep is.  
2. In whom it is found.  
What the spiritual sleep is we shall see by comparing it with the natural. The natural sleep is a ligation or binding up of the instruments of sense and motion; caused principally by vapours ascending from the stomach into the brain, Secondarily, by weariness, extreme cold, or heat, frication, Music; finally whatsoever doth either consume or benumb the spirits: & the end of sleep, is that the spirits and natural heat retiring inward, may attend to the refection and nourishment of the body.  
Agreeably in the spiritual sleep of sin may be noted.  
1. The ligation of the spiritual senses; whereby it cometh to pass that men have eyes and see not, 
Esa 6 9.10.  ears and hear not, 
1. Cor. 2.14.  hearts and understand not the things of God; neither can they perceive them (wanting the use of spiritual sense) because they are only spiritually discerned.  
2. The surcease of spiritual motion; the natural man neither doing the works, 
Ro●. ●. 12 17.  nor walking the ways of God.  
3 The causes are alike; to wit,  
Either principal; the vapours of worldly and fleshly lusts, 
1. Pet. 2.11. Eph. 4. Luk. 21.34.  fight against the soul, darkening the cogitations, oppressing the heart; and so shutting out all heavenly thoughts and affections: or secondary; as weariness in holy exercises, such as surprised the three excellent disciples, 
Mar. 14.37.40.  whom our Lord chose to assist him in his agony: extreme cold of fear, 
Math, 26.70.  such as benumbed S. Peter unto the denial of his Master: and no less extreme heat of unadvised zeal, such as incensed the two sons of thunder to demand fire from heaven upon the Samaritans by a falsely-supposed spirit of Elias: 
Luk. 9.54.  frication whereby the itching ear is scratched with fables or flatteries, in stead of truth: music, 
2. Tim. 4.3.4.  whereby the devil, in his sirens, the world, and the flesh, singeth lullaby, spare thyself, Rejoice, O young man, 
Math. 16.22. Eccles. 11.9. 1. Cor. 15.32.33.  in thy youth, Let us eat and drink, for tomorrow we shall die, etc.  
4 The end of spiritual sleep is, that our care and endeavour being diverted from heavenly things, we may fully take thought for the flesh to satisfy the lusts thereof. 
Rom. 13.14.   
Thus as the natural sleep leaveth little, 
1. Sam. 19.13.  or no difference between David and Michols Puppet: so this spiritual sleep of sin maketh an Idol of a man. Look what a thing an Idol is, (saith the Psalmist) that hath a mouth and speaketh not, 
Psal. 115.5.8.  eyes and seethe not, etc. such is the Idolater: such is every sinner. Every sinner setteth up an Idol of sin in his heart, 
Ezek.  worshipping the creature (happily his own creature) and forsaking the Creator: 
Rom. 1.25.  and that Idol of sin taketh away the heart from God, so filling it with the love of the world, 
Hos. 4 11. 1. joh. 2.15.  that the love of the Father can find no lodging nor entertainment.  
Finally as the natural sleep is an image of death, so is the spiritual. Yea sleep and death in this case, as twins are joined, yea confounded. Lighten mine eyes (saith David) that I sleep not in death: 
Psalm. 13.3.  and the voice of the Gospel, waking the spiritual sluggard (as dead in trespasses and sins) is, 
Eph. 2.  Awake thou that sleepest, 
Eph. 5.14.  and stand up from the dead, etc.  
Such is the sleep of sin: now let us see who be the sleepers. We shall find them to be of three sorts.  
1 Sinners uncalled, sleepers not yet wakened; such all men are or were, being borne sluggards, none understandeth, none seeketh after God, 
Rom. 3.10.11.12  none doth good, etc. Naturalists make it questionable whether man beginneth to live sleeping or waking, by reason of the stupidity that is in him more than in other living creatures: but in Divinity it is without doubt, that since first our nature fell asleep in Adam, every man taketh his beginning of being in this sleep of sin. Behold (saith David) I was borne in iniquity, 
Psalm. 51.5.  and in sin hath my mother conceived me: and Zophar deriding the fond conceit men have of their own wisdom, 
job 11.12.  vain man (saith he) would be wise, though man borne (that is, 
john 3.  till he be borne again) be a wild Ass colt.  
2 Called, but not chosen, wakened but fallen asleep again, and that more dangerously than before, 
2. Pet. 2.  whose latter end is worse than their beginning. These besides the hereditary habit of sluggishness, have by relapse, doubled the disease, and are given over to the spirit of slumber, 
Esa. 29.10. Heb. 6.  from henceforth never or very hardly to be awakened.  
3 Effectually called and converted; in whom the original sluggishness of nature is in part corrected, and the relapse into the spirit of slumber by grace prevented: yet even in them the remainders of natural corruption have place and power, until by that almighty voice of the son of God, 
joh. 5, 28. Psalm. 17.15.  they shall be wakened the second time unto immortality, and perfection.  
In this third rank is the spouse of Christ in this place, and all God's children in the time of this life, to wit, sleeping, but not wholly, waking, but not thoroughly: 
Rom. 7.19.  neither willing the evil that they do; 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 womb, 
Gal. 5.17.  an intestine war) they are many times brought on their knees to pray with David, 
Psal. 119.36.37  Incline mine heart unto thy testimonies, and not unto covetousness. Turn away mine eyes from beholding vanity, and quicken me in thy Law and many times to cry with Paul, 
Rom. 7.24.  O wretched man that I am, who shall deliver me from the body of this death? Add hereto much weariness and unwieldinesse in holy exercises: much coldness in maintaining God's cause and party: much partiality in zeal, maintaining a private spirit of enmity under colour of the cause of religion: much prejudice in hearing the word, ready to count him an enemy that telleth an untoothsome truth: 
Galath. 4.  much linger and listening after the voice of the charmer (flattery never wants welcome, while self-love is at home) who having more of the serpent to beguile than we to beware, will at times get within us, and lull us asleep in security and sensuality.  
In a word, to this truth the confessions of all the Saints touching both their general inclination to sin, and particular falls (many of them extant under their own hands) do prove plentiful testimony; showing that as all men, dwelling in houses of clay, between while (will they nill they) sleep by reason of bodily infirmity, and, though by an unwelcome heaviness, nod toward the earth, as it were pointing to their natural Element, so even the best of God's children, compassed with flesh and blood, cannot but at times bewray their folly and unsteadfastness. 
- Quandoque bonus dormitat Homerus.  The best Artist hath not always his wits awake: and the most circumspect Christian doth not always stand upon his guard of faith and a good conscience.  
In prosperity, we are apt to be secure, presuming that We shall never be moved. Out of this sleep the Lord seethe it needful to waken us by afflictions. Security and safety meet not together. He that said, 
Psal. 30.6.7  I shall never be moved, immediately confesseth, Thou didst hide thy face, and I was troubled. But he that said, my foot slideth, found cause to acknowledge, 
Psal. 94.18  Thy mercy O Lord stayed me up.  
In time of trial and trouble, lest cause indeed, but many times most mind to slumber, at least most temptation. The three Disciples never more heavy-headed, then when Satan was now ready to sift them, and good men we see, never more in danger to be in love with life, loath to die, or unmindful of death, then when the arrest is now granted forth. The storm itself is not sufficient. Satan must, if it be possible, cast Palinurus into a sleep, that when the Pilot (I mean Christian watchfulness) is overboard, he may be in hope to bring the Bark under water.  
In times of holy exercises, when the eye should be most broad awake to behold the beauty of the Lord, 
Psal. 27.4  in visiting his Temple, the ear, as it were, a fresh bored to hear what the Lord God will say, 
Psal. 40 Psal. 85.  and heart and lips enlarged to show forth his praise, even then, many times, doth Satan and our own flesh watch us a shrewd turn, and labour to take us napping. What affinity hath an Oratory with a dormitory? 
jerem. 7 Ezek. 33.31  Yet even the house of prayer is many times a privy witness of our noddings, or of the wandering of our hearts after covetousness, 
Pro. 5.14  and we are in danger to be brought into all evil in the midst of the Congregation and Assembly.  
Finally (which requireth special consideration) if ever a Christian be like him that sleepeth in the top of the mast, 
Prou. 23.34  compassed with danger, void of care; it is after some spiritual feast of grace, or victory over sin. We use 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. She had feasted her well-beloved, and was feasted by him, in the verse immediately foregoing: instantly she betakes herself to her undermeale, or afternoons nap, 
2. Sam. 11.2  like David, & with like perilous consequent. He slipped into occasion of evil, and she letteth slip an opportunity of grace. It was a feast unto Peter to hear that voice of Christ, 
Matt. 16.17  Blessed art thou Simon, the son of jona, etc. but it was sour sauce that followed shortly after; when, unmindful of his confession, and tendering his master, but after the flesh, 
2. Cor. 5.16  without respect to his office, he got a curse instead of a blessing, 
Mat. 16  Get thee behind me Satan, thou art an offence unto me, etc. Blessed Paul, extraordinarily admitted to a taste of heavenly glory in the Paradise of God, 
2. Cor. 12.2  
Vers. 4  how he fared he is not able to express: but how, through infirmity he was in danger to have been transported another way, that he willingly acknowledgeth; and how, by God's appointment, 
Vers. 7  the messenger of Satan was sent to buffet him, and to prick him, that he might be kept awake from the danger of overweening. Our flesh, counterpoized with the spirit, maketh us like the balance, of which if one scale be lifted up, the other will assay to go as high as it, and turn down the former as low as itself. And Satan (as Hannibal said of Marcellus) is never quiet, conquering, or conquered: but conquering pursues his Victories, and conquered labours to recover his loss.  
If these things be so, and that we be all of so heavy a mould; Oh how highly are we to esteem the goodness and patience of God, that is content to entertain such dullards into his service? He that is served of Cherubims and Seraphims, that fly swiftly to do his Commandment in obeying the voice of his Word; 
Psal. 103.20  and yet findeth not due steadfastness in such servants, 
job. 9.18  but is able to lay folly upon his Angels: that he should take delight in the children of men; 
Prou. 8.31  admitting us into his school, who are as Children weaned from the milk, 
Esa. 21.9  and drawn from the breasts: 
Vers. 10  to whom precept must be given upon precept, precept upon precept, line unto line, line unto line, there a little, and there a little. That he should accept the will for the deed, and through the weakness of the flesh, 
Mat. 26.41  discern and approve the readiness of the spirit. That he should not deal upon advantages with so unprofitable servants, but spare us, as a man spareth his own son that serveth him; 
Mal. 3.17 Psal. 19.11  yea appoint great reward for weak or rather no service. Who would not love and honour so kind a Lord? Who would deny any of that little he can do unto so indulgent a master? Who would not take his part, striving against sin, Who in unspeakable mercy forgiveth and covereth iniquity, transgresson, 
Exod. 34.7  and sin?  
On the otherside how meanly ought we to account of any service that we can perform? and When we have done our best confess that we are unprofitable servants? 
Luke 17.10  If therefore unprofitable, because we have done no more than duty, much more because we have done much less. Let Papists, and Familists, and what other brood's soever of the selferighteous Pharisees, dream unto themselves a Legal perfection in this life: 
Mat. 5.20  Oh Let our righteousness labour to exceed theirs, but let our opinion of it come as short, as our endeavour striveth to exceed. For how can our Lord but be a loser by such drowzie-headed servants, that ever and anon are nodding and slumbering, yea sometimes falling (with Eutychus) into a dead sleep; 
Act. 20.9  
joh. 11  if not (with Lazarus) lying four days in this sleep of death till we stink again, and have need of that loud voice of Christ to awaken us, and by a new Resurrection, 
Psal. 51.10  or Creation, to restore us to the life of grace? The Crabtree, though grafted with the best grafts, yet sendeth forth many wild shoots from the native stock; which if they be not cut off will starve the better fruit: 
joh. 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 be to a poor Christian, labouring of infirmities, then to have the several confessions of the best servants of God in all ages, concurring with this general acknowledgement of the whole Church militant, and confirming that they were (as the Holy Ghost speaketh of Elias) all subject to the like passions as we are? 
jam. 5.17  As ill might we spare such precedents for consolation, as the examples of their virtues for imitation. For why should we doubt of that mercy from God, whereof they have had, and recorded the experience? Nay the good Lord will see a difference between the sleeping Christian, and the dead worldling, and will say of thee as of Lazarus, 
joh. 11  he is not dead but sleepeth: Or if this sleep be (as in itself it is) a death, yet so dear art thou unto Christ in regard of his work of grace in thee, and the manifesting of his glory by thee, that he will certainly raise thee up, and revive thee.  
Finally it concerneth us all in Christian providence for our soul's safety, 
Luc. 21.36  as to watch and pray continually, that we be not lead into temptation, so observing the forementioned times, and advantages of Satan, and our own corruption, to plant a double guard when the danger is more than ordinary.  
And namely in time of prosperity to meditate often and seriously of the vanity and inconstancy of all earthly comforts, that so we may come to rejoice, as if we rejoiced not, 
1. Cor. 7.30.31  and to use the world as if we used it not. In the day of wrath be of good comfort saith Solomon; 
Eccles. 7.16  yet even that while the days of darkness are to be remembered, 
Eccles. 11.8  which shall certainly come, and shallbe many.  

Eccles. 7.16  In the day of affliction, Consider, saith the wise King. He that in the calm prepareth not for a storm, is many times greatly endangered: but he that in the storm sticketh not close to the helm, is sure never to see the port. In peace to provide for defence is of wholesome policy: but in time of war, and in the day of battle, to stand upon our guard against a vigilant Enemy is of mere necessity. Inordinate sleeping is an enemy to the best health; but in a case of extremity, such as the travail of childbirth, the Lethargy, or the sweeting sickness, even to slumber is accounted mortal. So for a Christian at any time to be secure importeth danger: but in affliction to be senseless, 
jer. 5.3  to be smitten, and not to sorrow (as the Prophet complaineth of he desperate jews) and when the Lord calleth unto weeping and mourning, 
Esa. 22.12, etc.  unto baldness, and sackcloth, then to say with the careless world, 
1. Cor. 15.32  Let us eat and drink, for to morrow we shall die, is an iniquity inexpiable, and betokeneth destruction unavoidable. It is a plausible delusion, to put far away the evil day, 
Amos 6.3  and to catch at the Eagle of worldly prosperity, 
Pro. 23.5  when she hath already taken wing: but let that voice sound in our ears, wherewith the Lord roused Baruch, sleeping this very sleep, seekest thou great things for thyself? 
jer. 45.5  seek them not; for behold, I bring a plague, etc.  
In seed-time the Crow is busy, therefore the Husbandman sleeps not. Satan if he cannot hinder the Plough, labours to prevent the Sickle; and to that end follows the Seedsman sowing the Word of grace, 
Mat. 13.3. etc.  that if it lie uncovered, or unwatched, he may immediately catch it away. 
Mar. 4.15. Ec●l●s 4.17  Wherefore the counsel of the wise Preacher is to take heed to thy foot, when thou interest into the house of God, and be more near to hear, then to offer the Sacrifice of fools. Wilt thou prevent the ravening crow? hide the word in thine heart, 
Psal. 119.11  as one that heareth for afterwards, and intendeth to reap, and live upon that which is sown. 
Esa. 42. 2●  But let it be a poor and contrite heart, trembling at the word of the Lord; for that will never sleep when God speaketh: 
Esa. 66.2.  
Luc. 8.15.  and let it be an honest and good hea●t; for that will both keep the word, and bring forth fruit with patience.  
To conclude, as often as we receive any portion of the light of grace, it behoveth us to be prepared for some new assault of the enemy of grace. 
Hebr. 10.32.  After light cometh a fight, saith the blessed Apostle. We are in this life continually militant. 
1. King. 20.11.  Let not him therefore that putteth on the armour boast, or promise himself rest, as he that putteth it off. 
jam 4.7.  Sat in being resisted flieth; but so flieth, as intending to fight again: so when all his temptations prevailed not with our Saviour, he departed from him, but it was but for a season. 
Luk. 4.13.  He returned shortly in another shape; 
john. 6.70. Math. 16.23.  in judas Iscariot, yea in Simon Peter himself. Now he can no more pursue that manchild, 
Revel. 12.5.  being taken up unto God, and to his throne, he wageth spiteful, and perpetual war with the Woman, that is the Church, 
Vers. 13.17.  and with the remnant of her seed, which keep the commandments of God, and have the testimony of jesus Christ.  
The Panther is said so to hate man, that he wreaketh his rage upon the very image: such is the hatred of Satan against the Lord. Wherefore the more thou are transformed into the image of Christ, 
2. Cor. 3.18.  the less it behoveth thee to sleep, for fear of him, who if he may, will either bereave thee of it, or persecute thee for it.  
And thus much we learn from the consideration of the drowsy 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, do not sleep sound, or of purpose.  
He that sleepeth sound, cannot tell that he sleepeth, and he that sleepeth purposely, doth not complain that he sleepeth. But as the man that faith, I fall, shows his danger, not his determination; and Peter saying I sink, showed his fear, not his purpose: so the spouse of Christ saying I sleep, bewrays her infirmity, not her resolution; and taking herself in the manner confesses her weakness, and implores the mercy and aid of Christ to cover and to cure it. As if she had said, I sleep and should not, I sleep and would not; which Paul more expressly acknowledgeth, 
Rom. 7.19.  The evil that I would not that do I. Thus whosoever is borne of God sinneth not, 
1. john 3.9.  sleepeth not; to wit, not of purpose, or with full consent: not as senseless of the disease, or careless of recovery. David, though he had fallen into a fearful syncope, and had lain in the sown of sin (under some general and overly repentance) for the space almost of a year; yet pleads for himself, and proves himself to be fitted for pardon and grace. For, saith he, I know mine iniquities, and my sin is ever before me. 
Psal. 51.3.   

Eccles. 7.22.  Surely, saith the Preacher, there is no man just in the earth, that doth good, and sinneth not. None so steadfast, but many times falleth; 
Psalm 143, 6. Psal. 73.23.  yet in falling he reacheth God his hand, and the Lord holdeth him by the right hand: none so faithful, but many times strayeth; 
Psal. 119.176. Rom. 7.24.  yet even straying, desireth to be sought out, and reduced: none so quickened, but beareth a body of death about him; from which he wrestleth and sigheth to be delivered.  
From hence ariseth a remarkable difference between the godly and the wicked, the regenerate and the natural man. Every man sleepeth, but every man is not a sluggard. Every man sinneth, but every man is not (properly) a sinner. To give names betokeneth rule: sin cannot denominate, but where it is predominant. The regenerate therefore saith, I sleep and would not: the natural man saith, I sleep, and will sleep. The one sleepeth of infirmity (sins of infirmity are proper to the regenerate) the other of purpose: the one complaining, the other boasting, and rejoicing; for the fool maketh a mock, and a pastime of sin. 
Psal. 52.1. Pro. 14.9. & 10.23. Psalm 13.3. Pro. 6.10.  The one says with David, Lighten mine eyes that I sleep not in death: the other says with the sluggard, yet a little sleep, a little slumber, a little folding of the hands to sleep. The one so sleeps, that he desires to be awakened: the other verifies that of the Prophet touching the blind watch men of judah, 
Esay 56.10.  They lie and sleep, and delight in sleeping. And as he that would sleep, withdraws himself from company and noise, lays himself down, puts out the light, or shuts his eyes against it: so the natural man addresses himself unto the sleep of sin, avoiding the company of such as would dissuade him, stopping his ears (with the deaf adder) against the voice of the wise charmer, 
Psalm 58.4.5.  sowing a pillow of ease under his elbow, 
john 3.20. Math. 13.15.  shunning the light of the word of grace, or shutting his eyes against it, quenching the spirit, despising prophecy; yea turning the light that is in him into darkness: 
Math. 6.23.  so that it may be said of him his course is evil, 
jer. 23.10.  and his force is not right: he is not surprised of sin, but hunteth after it, or maketh it his ploughing and tillage. 
Hos. 10.13.   
Contrariwise the regenerate man is so far from composing himself unto this sleep, that in sleeping, he may 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.  having a watchful Lion for his adversary) or to the nightingale which is said to sleep with her breast upon a thorn for fear of the serpent; for even so the Christian, having the old serpent for his mortal and watchful enemy, setteth to his heart the coming of Christ, 
2. Cor. 5.11.  and the terrors of the Lord, that if he once begin to nod, the prick of conscience may waken and admonish him. Of such an one, when he doth sleep, well may it be said, sleep hath caught him, not he it. In this then are the children of God known, and the children of the Devil: 
1. joh. 3.8.9.10  He that committeth sin is of the Devil: but whosoever is born of God sinneth not; that is, liveth not in a trade, 
Psal. 139.23.24. Psalm. 1.1.  or way of sin (God himself being judge) steppeth perhaps, but walketh not in the counsel of the wicked; strayeth, but standeth not in the way of sinners; stumbleth, but sitteth not upon the chair of the scorners.  
This word of truth therefore, duly divided, 
2. Tim. 2.15. Pro. 28.13.  on the one side denieth favour to him that hideth and favoureth his sins: on the other side to him that confesseth and forsaketh them assureth mercy.  
Nothing is more easy, or familiar, then for a wicked man to deceive himself, speaking peace unto his own soul, whiles the Lord denounceth war and hostility against him; 
2. Pet. 2.19.  and promising himself liberty, whiles he is the servant and bondslave of corruption: apt to think that the infirmities of the Saints, confessed, and complained of should bear him out, resting and rejoicing in the same or the like sins: loath to be persuaded that any one sin, unrepented of, should prove and pronounce him to be in the gall of bitterness, 
Acts 8.23.  and in the bond of iniquity: ready to plead for his sin, as Lot for Zoar, It is but one, 
Gen. 19.20.  it is but a little one: and to account it little less than meritorious, that he observeth the public exercises of piety, & is restrained from gross and odious crimes, by good nature (as they term it, that is, a calm temperature of body) good nurture, civility, policy, fear of shame and punishment, desire of honour and reward, or some such like snaffle, whereby God keepeth unsanctified men in peace and outward order.  
But alas! There is no peace, 
Esa. 48.22. Psalm. 85.8.  saith the Lord, unto the wicked. He speaketh peace indeed; but it is only unto his people, and to his Saints, and that with condition, that they turn not again to folly. To none therefore, but such as count their sin their folly, and reproach; 
jer. 31.19.  and so turn from it, that they intent never to return thereto again. Peace shall be upon Israel, saith the Psalmist, 
Psalm. 125.5.  but such as turn aside by their crooked ways, them shall the Lord lead with the workers of iniquity. Whither? but to fearful destruction. 
Psalm. 68.21.  For surely God will wound the head of his enemies, and the hairy scalp of him that walketh in his sins. What a folly for him to dream of liberty, who is taken by his own iniquities and holden with the cords of his own sin? 
Prou. 5.22.  or to rank himself with the penitent saints, who goeth far●e beyond them in sinning, & never assayeth to follow them in repenting? 
jam. 2.10.  or to count that one sin, which implieth, by just consequence, the breach of the whole law; and that a little sin, that is not mortified by any measure of sanctifying grace? not other men's sins (from which the Pharisee thinketh he can clear himself) but thine own wickedness must correct thee, 
Luke 18.11. ●er. 2.19.  and thine own turnings back reprove thee. 
Mar. 6.17. etc.  Yea amongst and above the rest, thy special sin, thine Herodias, best beloved of thee, most prevailing with thee, shall afford a special trial with, or against thee. Against this, as against the arch-rebel, every upright soldier of Christ chief warreth; I was [upright] also with him, 
Psalm. 18.23.  saith David, & have kept me from [my] wickedness. 
job. 20.12.13.  This thou favourest, and wilt not forsake it, but keepest it close in thy mouth, and hidest it under thy tongue; desiring secretly to suck the sweetness of that morsel, loath by any means to spit it out. Yea so well dost thou love it, that if at any time thy stomach (made queasy by the threats of God's Law, or tokens of his wrath) do vomit it up, 
2. Pet. 2.22.  it is not long ere, with the dog, thou return, and lick it up again. 
1. jam. 15.13. etc.  Let such a man say while he will (with Saul) I have fulfilled the commandment of the Lord, I have slain the Amalekites &c: the lowing of this fat Ox, the bleating of this choice sheep, this Agag, yet living, and not fearing death, will convince him of rebellion, & of casting away the Word of the Lord.  
But as for those that (possessed with the spirit of the spouse) do feelingly acknowledge, and bewail their infirmities and sins, they may assure themselves to find the same favour from the heavenly Bridegroom; who, in this case, is faithful and just to forgive our sins, 
1. john 1.9.  and to cleanse us from all unrighteousness. This is that voice of which he saith, Let me hear 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 sleep, but immediately she is both heard of her beloved, and heareth the voice of her beloved, hasting to awaken her. When Ephraim lamented, 
jer. 31.18. v. 20.  the Lord hearkened and heard him; and so heard, that his bowels were troubled for him. 
Psal. 32.5.  And David resolving with himself to confess his sin against himself, found present pardon, both of the guilt, and punishment of his sin. And if the Lord justify, who shall condemn? If a mourning sinner shall stand before the great judge of all the world, what need he fear the judgement of any consistory, either opposite to that high court, or inferior?  
Satan is ready, for his malice unto Christ's kingdom, and subjects, to show himself the accuser of the brethren; 
Reu. 12. vers. 10.  traducing those whom he cannot seduce as he desireth. Thus he dealt with job & with jehoshua; charging them both with sin, though upon contrary presumptions: 
job. 1.9.10.  the one with temporising in religion, because of his prosperity: the other with unworthiness to do God service, by reason of the badge of affliction and smoke of the fiery trial, 
Zach. 3.1.2.  which was upon him. But lo the Lord undertaketh for his weak servants. Even the Lord that hath chosen jerusalem, reproveth Satan, and disproveth his accusations; causing the iniquities of his elect to departed from them, and clothing them with change of raiment.  
And not Satan only, but even men also, transported with malice, or with prejudice, are apt, seeing the infirmities of God's children, to charge their whole profession with hypocrisy, and to say, Is not this thy fear, thy faith, 
job. 4.6.  thy patience, and the uprightness of thy ways? It is hard not to be an hypocrite in his eyes, that maketh no profession of godliness. But that man of all others hath set his face farthest from God & goodness, that (do what he will) feareth not the imputation of hypocrisy: such men's censure as it is most ruthless, and reasonless; so it is least of all to be regarded. For what can be more contrary to the judgement of God, and of truth? The Lord seeing thy repentance, turneth away his eyes from beholding thy sin: but these men are so glad to see thy sin, that they are loath to take knowledge of thy repentance.  
Against such therefore thy just defence is to appeal to him that judgeth righteously; 
1. Pet. 2.23. job. 16.19.  saying with job, my witness is in the heavens, and my record is on high.  
But of all accusations and censures, that of conscience, as it is nearest and most inward, so doth it most usually exercise, and most sharply afflict the weak Christian. 
1. john. 3.20.  For if our heart condemn us, how much more God, who is greater than our heart, and knoweth all things? Notwithstanding as David examineth the judgement of men, 
Psalm 58.1.  so may we that of conscience; and say, is it true O conscience? speakest thou justly? judgest thou uprightly? Conscience accusing judgeth always for God; not always with God, and as God. For sometimes, as jobs friends it maketh a lie for God; 
job 13.9.  to wit, not purposely, but as misinformed, or not sufficiently instructed. Thus many times it passeth an unjust sentence upon the weak Christian, having an eye only unto the nature and quality of the sinful action, not unto the disposition of the heart in sinning. If I regard wickedness in mine heart, saith David, 
Psalm 66.18.  the Lord will not hear me. Not to fall into some grievous sin, contrary to thy purpose and course, but to set thy heart upon it, argueth a child of wrath. David committed adultery, as did Absalon, and murder, as did joab: but David was of them that fall by occasion, 
Gal. 6.1.  they upon deliberation: he with remorse, and they with rejoicing. What difference between the sin of judas, and of Peter? judas for gain sold his Lord, Peter for fear denied and abjured him. But judas ever a thief, and an hypocrite, though now he proceeded to a further degree, was still in the same way of sin, wherein he had been from the beginning: Peter had always an honest heart, and purpose to stand by his Lord unto the death, though now by a sudden passion of fear, he was for the present driven from his resolution.  
In a word to shut up this point; the state of a poor Christian mourning for, and striving with the greatest sins, yea and sometimes (in this minority of the new Creature) taking the foil, yet sighting again, is more comfortable and blessed; then of him that sleepeth and snorteth, without resistance or remorse, in the embracements of the smallest (reputed) sin.  
And thus I pass from the acknowledged drowsiness of the Spouse of Christ unto the other part of her mixed estate, to wit, her watchfulness.   

But mine heart waketh.  
THe Spouse of Christ, professing that while her flesh was a sleep, her heart, or inner man, was still awake, teacheth us that  
Every true member of the body of Christ, even in sleeping (that is in sinning) hath a wakeful spirit, that sleepeth not.  
For the better understanding whereof consider, as in the point of sleeping, 

1. What it is to wake.  
2. Who they be that are awake.    
The spiritual waking will also best appear by comparison with the natural; which is the act or exercise of the faculties of sense and motion. The proper cause whereof is the return of the natural heat, and animal spirits into the members; the vapours, which hindered their passage, being now by means of digestion consumed. Other accessary causes there are also, as noise, shaking of the body, daylight; in a word whatsoever restoreth or calleth forth the spirits. Finally, the end of waking is, 
Psal. 104.23  that man may go about his work and day-labour.  
Semblably in this spiritual waking we shall observe,  
1 The act or exercise of the spiritual senses and motions of grace. The Church here is not so a sleep but that she both heareth the voice of Christ, 
Cant. 5.2  and discerneth it to be the voice of her beloved, 
Verse 4  and findeth her heart to be affectioned toward him. 
Matt. 13.16.  And Blessed (saith our Saviour to his Disciples) are your eyes for they see, and your ears for they hear; whereas others neither see with their eyes nor hear with their ears, 
Verse 15  etc.  
2. The proper cause of this waking; which is the return of that (once natural in the state of Creation, now) supernatural heat of grace, and of those spiritual abilities, and inclinations unto good. Which by the dead sleep of sin were extinguished in our nature; 
Gal. 5.24  the vapours of fleshly lusts, which hindered this return, now in great part dissolved by grace.  
3. The secondary and helping causes, which are  
1. The noise of God's Word, crying, 
Ephes. 5.14  Awake thou that sleepest, and stand up from the dead, etc.  
2 The shaking of Afflictions; for thus the Lord openeth the ears of men, even by their corrections, 
job. 33.16  which he hath sealed.  
3. The daylight of the Gospel; which showeth that it is now time we should arise from sleep, 
Rom. 13.11.12  to cast away the works of darkness, and put on the armour of light, etc.  
4. The end of our spiritual waking; which is that we may work now it is da●e, and walk honestly, as in the day. 
joh. 9.4 Rom. 13.13  Awake righteously (or unto righteousness) saith the Apostle, and sin not: 
1. Cor. 15.34 Revel. 3.2  Be awake (saith our Saviour to the Angel and Church at Sardi) and strengthen the things that remain, which are ready to die.  
Thus we see what is meant by waking: now if it be demanded, who be awake? it must be answered that the regenerate only do wake, and even they, so far forth only as they are regenerate. They only are children of light, and of the day: 
1. Thess. 5 Verse 5  the rest are of the night, and of darkness. Therefore 
Verse 6  let not us sleep (saith the Apostle) as do other, but let us watch, etc. Other therefore, yea all other, do always, only sleep. The regenerate indeed 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 never in any measure take part with the regenerate in waking; because they are wholly flesh, 
joh. 3.6  no portion of the sanctifying grace of the spirit in them, to lust against the flesh.  
But because men in these matters are not only apt to be deceived, but also willing to deceive themselves, thinking they have need of no grace, 
Revel. 3.17  when they are destitute of all: I hold it necessary, for the clearing of this point, to remove the false semblances of grace, which may make wicked men believe they are well awake, whiles they are fast a sleep, yea dead in sin. Such appearances are taken partly from the forenamed accessory causes, partly from some seeming effects of waking.  
For, first the unregenerate man may sometimes hear the noise of God's Word, and that either with fear as Foelix, or with joy as Herod; and yet never the more awake. But as the sluggard heareth the voice of him that calleth him, 
Prou. 6.9.10.  and being loath to rise, prayeth him to hold his peace: so the spiritual sluggard heareth, and starteth, but craveth silence. Thus Foelix heard Paul preaching of righteousness, temperance, 
Act. 24.25.26  and the judgement to come, and trembled at the hearing; but immediately put him out of his matter, till a more convenient time. He loveth not the loud alarm of the Trumpet showing sin, 
Esa. 58.1  and denouncing judgement. the soft music of consolation, pleaseth him better of the two. Yet it is but as a song unto him; it tickleth his ear, 
Ezek. 33 32  and haply causeth him to make an offer to rise, but presently he sinketh down into his Couch again: it maketh him turn upon his bed, 
Pro. 26.14  as the door upon the hinges, but not turn off. Thus Herod, at john Baptists preaching, 
Mark. 6.20. etc.  turned this way and that way, but hung fast, all the while, upon the hinge of his beloved sin.  
The like may be said of the daylight of the Gospel; which many times shining upon a carnal man, offereth him the good morrow, showing him that it is both time and reason he should arise from sleep: but neither the Sunshine of Christ, 
Mal. 4.2 joh. 5.35  nor the candlelight of john Baptist, can be long pleasing unto the carnal sluggard. 
1. Thess. 5.7  They that sleep, sleep in the night, or, which is all one, turn the day into the night. The morning light is not in them; 
Esa. 8.20  neither can it be welcome unto them: but is (as unto the murderer, 
job. 24.13. etc.  the adulterer, and the thief) even as the shadow of death. 
joh. 3.20  For every man that evil doth, hateth the light.  
Sometimes also this sluggard is shaken with the force of God's judgements, lighting either upon others or upon himself; and then he maketh God many fair promises that he will awake and get up, yea that he will rise early, 
Psal. 78.34. etc.  and seek the Lord: but being not of an upright and faithful heart, he doth but slatter God with his mouth, and dissemble with him, with his tongue. He was frighted with a fearful dream of worldly shame, or of the terrors of God: but hath quickly overcome that fear with the resolution of the valiant Drunkard, They have stricken me, but I was not sick, 
Prou. 23.35  they have beaten me, but I felt it not; therefore I will seek it yet still. Thus notwithstanding the exterior causes of grace, or helps thereto, may happily not be wanting to the carnal sluggard; yet whiles there is no soul of spiritual life, no inward operation of the Spirit of Christ to mortify the deeds and lusts of the body, 
Rom. 8.13  it is impossible that such a man should truly say, mine heart waketh.  
And in like manner may we conclude against the apparent effects of grace, which may seem to plead for the natural man.  
He may attain to some general knowledge of God, and the things of God; why not? 
jam. 2.19  seeing even the Devils believe, and tremble: yet is not his understanding truly awakened, or enlightened. His knowledge of God is but his dream: and as no man maketh his dreams the rules of his life; no more doth he make his knowledge the rule of his practice. And therefore he is not only debarred from our lords blessing, Is ye know these things, 
joh. 13.17  blessed are ye, if ye do then: but also denied the honour of his knowledge; being reckoned among those fools, that understand not, nor seek after God; 
Rom. 3.11  yea that say in their hearts, There is no God. 
Psal. 14.1.   
He may have some touch and sense of conscience; 
Rom. 2.15  for even the Gentiles have a conscience bearing witness, and thoughts accusing, or excusing them: and yet neither is conscience at any time in a natural man sound awakened, that is, purged, and pacified; for unto the unbelieving and unsanctified nothing is pure but even their minds and consciences are defiled: 
Tit. 1.15  and as for that peace which wicked men vainly preach unto themselves, it is but a sleeping joy, like that of the hungry man, who dreameth and behold he eateth, and when he awaketh his soul is empty. Esa. 29 8. True it is, that Conscience, as God's Register and Notary, never sleepeth, no not in the bosom of the greatest sluggard; but keepeth a perfect Book of account in God's behalf against the sinner, which shall one day be produced and opened: but being also a deputed judge to excuse, 
Revel. 20.12.  or accuse, to justify, or condemn. Herein it is that Conscience showeth itself to be a sleep in the unregenerate man. For sometimes it excuseth where it should accuse; calling evil good, and darkness light; haply at first rather desiring it were so, then judging it to be so: but at length it becometh as a liar, that telleth his lie so often, till in the end he believeth it himself. Or else it justifieth the deed done, and withal the sinful doer, when only the work itself 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 do by nature the things required in the Law: but being performed by direction of natural reason, not by grace and faith, 
Heb. 11.6  it is impossible they should be pleasing unto God, 
Rom. 14.23  for whatsoever is not of faith is sin, and not coming to the light of the Word, for the examination of such deeds, 
joh. 3.21  it cannot be made manifest that such works are wrought according to God. Sometimes again it accuseth, and condemneth; which is the ordinary judgement of conscience in wicked men, unless 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 unto, and to approve, the righteous judgement of God, who shall one day pronounce condemnation upon the sinner, thus formerly condemned of himself: For even as many as have sinned without the Law (written) shall upon this evidence of conscience perish also without the Law How much more they, 
Tit. 3.11 Rom. 2.12  whose inditement shallbe framed both according to the evidence of conscience, and knowledge of the Word and will of God? 
Tit. 1.15  Thus it fareth with conscience according to the Proverb, It runneth with the Hare, and holdeth with the hound; that is, It shareth with the sinner, as a guilty defiled member; but it holdeth with the bloodhound of God's justice pursuing the sinner, and (in him) sinful conscience itself unto destruction.  
Finally, the unregenerate man may seem not only in his speech, but even in his practice to show 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 he that hateth to be reform? and the Gentiles (saith the Apostle in the place forementioned) 
Rom. 2.14  do by nature the things required in the Law? 
Mark. 6.20  and Herod not only heard john Baptist, and that gladly, but also did many things by his direction and persuasion. But (alas) all this is but as the talking of many, and walking of some men in their sleep. For even so in matters concerning God and his Kingdom, many speak, but not from the heart; of whom the Lord may say, 
Deut. 5, 28.29  as of the Israelites, They have well said all that they have spoken: Oh that there were such an heart in them to fear me, etc. some others, move and walk in the practice of some duties; but this argueth their heart to be a sleep the while, 
Psal. 119.6  because they neither walk in all, nor wherein they do walk, with respect to God's Commandment, but to their own profit, ease, preferment, etc. Therefore not as the waking children of God, in whose heart are the ways of God, 
Psal. 84.5  and who with their heart, enlarged by grace, 
Psal. 119.32  do run the way of his Commandments.  
Thus the natural man (though professing, and in seeming sort practising as the children of God) being, 
Act. 8.21  with Simon Magus excluded from any true part or fellowship in this grace; because his heart is not awake, that is, upright in the sight of God: it remaineth that only the faithful soul, the Spouse of Christ is able truly to profess and say, my heart waketh, as being by the powerful grace of God first mightily wakened and ever after carefully kept awake.  
For first every Christian in his conversion is roused out of the sleep of sin; and of a sluggard made one of God's Watchmen. And this is so great a work that it is called our second Creation, 
Ephes. 2.10 Revel. 20.6  or the first Resurrection: with respect partly to the state of corruption, 
Ephes. 2.1 Ephes. 1.19.20 & 2.5  whereby we were dead in trespasses and sins; and partly to the Almighty power, whereby we are raised up and revived, being no other than that, whereby Christ was raised from the dead. This power is derived unto us from Christ, who therefore is called the second Adam, 
1. Cor. 15.45  and a quickening spirit, that is, the fountain of spiritual life: and it is conveyed to us by that word of his, of which himself saith, that it is spirit and life; and again, The dead shall hear the voice of the Son of God, 
joh. 6.63 joh. 5.25  and as many as hear it spell live.  
Secondly, the heart of a Christian thus awakened, is for ever kept awake by the never ceasing influence of that grace, which first awakened him. For the seed of God; where it is once sown, remaineth, 
1. joh. 3.9  and keepeth continual watch and ward in the heart of the true convert; never suffering him so to sleep, so 〈◊〉 sin, as before his conversion. True it is that this watchman is continually postered with the evil neighbourhood of our sluggish and unregenerate part, whereby we are in danger to be delivered up sleeping into the power of the enemy but as when the City sleeps, yet it is safe, because the watchman wakes ready to observe the approaches of the Enemy, and to put the whole Garrison in Arms; fo● when a child of God sleepeth through 〈◊〉 〈◊〉 yet Satan fails of his purpose and expectation, because the watch of the Lord is kept, or rather the Lord himself by his grace keepeth watch, and ward within us. Thus it fared with Peter, 
Luc. 22.31  whom Satan sisted, and indeed rocked his flesh asleep: but, saith our Saviour, 
Luc. 22.32  I have prayed for thee, that thy faith fail not; as if he should say, that thy watchman sleep not. And indeed that sentinel, under God, saved the City; for receiving the watch word from Christ, 
& verse. 61 62  (a beck was enough) it put the whole City in arms, and opened the floodgate of repentant tears, whereby the proud Enemy was driven for ever from the walls.  
Thus have we seen both what it is to be awake viz. to have our senses fit for Heavenly exercises, and spiritual motions; and who they be that are awake, to wit the regenerate only, and they so farforth only as regenerate; in whom the heart, the principal and vital part, which is the grace of sanctification, never sleepeth, never suffereth them so to sleep that their hold should be delivered over into the power of the enemy. Now, to make some benefit to ourselves of this truth of God.  
First, let us learn to try and know ourselves. What are we? Satan's sluggards? or the Lords watchmen? All indeed do sleep; and many in show are awake: and none more apt to arrogate to themselves, than they that can least avouch it; 
Prou. 26.16  for the sluggard is wiser (more wakeful) in his own conceit then seven men that can render a reason. Here then is wisdom; to discern between the regenerate, the waking sleeper, and the unregenerate hypocrite, the sleeping waker: between him that may say, with the Church, I sleep, but mine heart waketh, and him, who, if he know himself, should say, I wake but my heart sleepeth, between the five wise, 
Mat. 25.1.2 etc.  and the five foolish Virgins. All were Virgins, in opinion: all had Lamps, to betoken their profession: all waited for the Bridegroom, signifying their joint hope and expectation: all slumbered and slept, bewraying their common corruption. What then? is there no difference? yes very great. The one sort are admitted to the wedding: the other are shut out of doors. But this difference the Bridegroom only putteth; and not till the last days. In the mean time therefore, if thou wilt know thyself, and foreknow thy judgement, look in thy Camp: see whether there be with thy light of profession any Oil of saving faith, and sanctifying grace. Our Saviour, for the use of that Parable, 
Verse 13  saith, Watch therefore, etc. to wit, as the five wife Virgins, with Oil in your Lamps; intimating that they that sleep through infirmity having the Oil of grace in their hearts, are accounted to watch: but they that wait through presumption, with only an empty Lamp of profession in their hands, shall be surprised and excluded, as careless sluggards.  
To this purpose, look back upon those appearances and shadows of grace, by which we have already showed that many carnal men deceive themselves. And see whether the word of God which thou hearest, do only cause thee to start and stagger, in an unsettled purpose of obedience: or whether it win thee to obey from the heart unto the form of the Doctrine, whereunto thou art delivered. 
Rom. 6.17  Whether the daylight of the Gospel, which thou beholdest, do only show thee that it is meet thou shouldest arise out of sleep: or whether it make thee bless God, and embrace the opportunity to cast off the works of darkness, 
Rom. 13.12  and put on the armour of light; glad that thou livest to see such days, and to enjoy such means. Whether the judgements of God do only terrify and trouble thee: or whether they cause thee to learn righteousness, 
Esa. 26.9  and to keep thyself more carefully unto the rule of God's Word. 
Psal. 119.67  Whether thy knowledge of God be a matter only of imagination and discourse: or whether it frame thee to obedience and care to please him. Whether thy conscience do therefore only not disquiet thee, because either thou hast not afforded it due information out of the Law of God, or else hast silenced and muzzled it, that it may neither bite nor bark: or whether, having by faith and repentance taken up the quarrel, and ended the account between God and thee, it make thee a sound and continual feast of peace, and joy in the Holy Ghost. Whether thy profession in word and practice, be only mimical and affected, grounded on occasion, & confined by limitation: or whether out of the abundance of the heart; thy mouth speak good things, 
Math. 12.34.35 Gal. 5.25.  and because thou livest in the spirit, thou canst not but walk also in the spirit.  
Yea even in the sleep of sin, we may see apparent difference between the regenerate and the unsanctified man. For as the natural sleep cutteth not off all the operations & evidences of life, and heat in the body, or of reason in the soul: no more doth sin bereave the regenerate man of all the effects of grace; but that there remaineth sufficient proof of his standing therein.  
For first, though natural sleep be the image and forerunner of death, yet doth it leave sufficient tokens of life, as the drawing of breath, the moving of the pulses, so that of the sleeping man it may be said, If he sleep he shall be safe. 
john 11.12.  In like manner sin of it own nature importeth a body of death and deserveth the hire and wages of eternal death, 
Rom. 6.23.  but yet it leaveth not the child of God without breath, & pulse, that is, a principle of grace and good conscience, maintaining the league between God and his weak servant, and fetching vital influence from Christ, 
Col. 3.4.  who is our life. This conjunction with Christ, this Covenant and Commerce with God, showeth that the heart is both alive and awake in the true Christian; even when he sleepeth; moving and fitting him to go to Christ, and expostulate with him, 
Esa. 63.17.  saying with the Church, O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear? But the carnal man's sleep is a very death; for he sinneth without care of reconciliation with God, without sighing after the grace of repentance, and aid of the spirit of Christ against the power of sin.  
Secondly, when the body is asleep, the natural heat sleepeth not, but is busy in digesting the nourishment, that the vapours ceasing, man may awake out of sleep, more fresh and active then before. Right so in a Christian, falling through infirmity into sin, the grace of God is not idle, but bendeth itself with all it might to dissolve the tentation, and work in him more watchfulness for the time to come; thus his sleeping endeth in waking. But the carnal man's waking aimeth at sleeping; for even in doing good he intendeth some pleasure or profit of sin: and his sleeping proves Lethargical, making him still more and more sleepy; for every sin maketh way unto a greater, or at least to a further degree of the same sin. If his beginning be foolishness, 
Eccles. 10.13.  his latter end proves wicked madness.  
Lastly though sense be asleep, yet reason in a wise man is awake. The fool dreams waking, and the wise man contemplates sleeping. In like manner the carnal man bewrayeth the folly of his heart both in doing some good things, yet with our love of goodness, and forbearing some sins, yet without hatred of evil: but the regenerate man showeth the power of grace both in disallowing the evil which he doth and in delighting in the good, 
Rom. 7.15.22.  which he either omitteth or weakly performeth. Oh how much more blessed, and likely to die the death of the righteous, is he that saith, with Paul, 
Num. 23.10. Rom. 7.19.  I do the evil that I would not, than he that faith with Balaam, I fain would do it, 
Num. 22.18. etc.  but (alas!) I dare not.  
And thus have I set up a stone of partition between jacob and Laban, 
Gen. 31.45. etc.  the regenerate and the carnal man; showing how the one even in sleeping waketh, through the overruling power of grace, the other even in seeming to wake sleepeth, through the uncontrolled 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 begin with the Israel of God whose heart is awake, and ready, though the flesh in them be at times weak and drowsy. When Eutichus, overcome with sleep, 
Acts 20.9. etc.  fell down from the third fit, and was taken up dead; it was no small comfort to the disciples at Troas, to hear Paul say, Trouble not yourselves, for his life is in him: so when a child of God falleth, through the steep of sin, into the desert and danger of death eternal; 
Matth. 26.41.  what greater comfort then to hear Christ say, yet the spirit is ready? and the spouse of Christ, speaking by the spirit of Christ, mine heart waketh? I know thy poverty (saith our merciful Saviour) but thou art rich. 
Revel. 2.9.  Know thyself therefore; but as Christ knoweth thee. 
Cant. 1.4.  Look not only on thy blackness to humble thee, but also on thy comeliness, to encourage and comfort thee. Say not only I sleep, to accuse and condemn thyself in the flesh; 
1. Pet. 4.6.  but also, mine heart waketh, to approve that thou livest according to God in the Spirit. 
Prou.  To justify the wicked and to condemn the righteous, is alike odious and injurious to the Lord. The wicked man justifying himself sinneth against God's justice: the regenerate denying the work of grace in himself, sinneth against his mercy. They are far the fewer that sin on this side: & much safer because they are out of love with themselves. But yet when the vicer is in the skin, God forbidden thou shouldest thrust the launcer into thine heart: or when thou fallest out with thy flesh shouldest pursue the quarrel upon the spirit of God in thee. It were injustice so to punish the faulty mother, as to destroy the guiltless babe in her womb: and no less, 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 form in thee. It is our care, 
Psalm. 119.133.  and prayer in this life, that none iniquity may have dominion over us: it were our pride to think it strange we should have any abiding in us. We are not yet in the land of promise, but in the wilderness of passage. We are not come to those new heavens and new earth, wherein dwelleth (only) righteousness; no sin, no companion of sin, no shame, sorrow, crying, 
Revel. 21.4.  etc. We are as yet in the region of old things; wherein as our natural life is sustained by contraries, labour and rest, hunger and satiety, sleeping and waking &c: so our spiritual and heavenly life is clogged with unwelcome companions; affording us trouble with our peace, emptiness with our abundance, drowsiness with our watchfulness.  
But as for those that are at case in Zion, 
Amos. 6.1.3. Jam. 5.5.  and put far away the evil 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 surfeiting, drunkenness, cares of this life, carelessness of that that is to come, do what they can to make & keep their heart, their watchman, asleep; that had rather keep conscience blind, that it may flatter them, then inform it, that it may give a just verdict against them; counting it less trouble to believe a favourable false report then to examine whether it be true; 
Revel. 3.1.  in a word that have a name to live, but they are dead, to be awake, but their heart is fast a sleep: to such I have a heavy message from the Lord; even the same that the vigilant Captain delivered, together with a deaths-wound, to his sleeping watchman, Dead I found thee, dead I leave thee. The watchman must keep his watch, as his life; else no watch, no man; his life is too little to satisfy for his unwatchfulnes. God hath planted the heart in every man to be a waking centinall. If thy watchman sleep therefore, how deep is that drowsiness? how desperate is the condition, first of the watchman, and after of whatsoever may miscarry through his watchfulness? 
Mat. 24.48. etc.  If the evil servant shall say in his heart, my master deferreth his coming, and begin to smite his fellows, and to eat and drink with the drunken: that servants Master will come in a day when he looketh not for him, and in an hour that he is not aware of; and will cut him off, and give him his portion with hypocrites; there shall be weeping and gnashing of teeth.  
To conclude with admonition, let my counsel, or rather the counsel of our Lord jesus, be acceptable unto us all who willeth us to watch and pray continually, 
Luke 21.36.  that we may be counted worthy to escape all the evils that shall come upon the secure world, and that we may stand before the son of man. And this admonition reacheth unto both sorts before mentioned. 
Mar. 13.37.  All must watch: therefore they that are asleep must wake, and they that wake must keep themselves awake.  

Eph. 5.14.  Unto the first, the Lord saith, Awake thou that sleepest, and stand up from the dead, 
1. Cor. 15.34  etc. And again, Awake to live righteously, and sin not. What is that? but to break off thy sins by righteousness, 
Dan. 4.24. Psal. 95.10.  that there may be an healing of thine error. And because the error of sin breedeth, and festreth in the heart, therefore upon 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 die, O house of Israel? Every one naturally hath a drowsy and heavy heart, like that of Nabal, not only 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.  unless the stony heart be changed into an heart of flesh? 
Math, 3.9. Ezek. 36.26.  Indeed none but God is able to work this change. But it is our part to submit ourselves to his hand in the conscionable use of the means: 
jer. 23.29.  suffering his word as an hammer to beat upon our stony heart, which so and not otherwise is to be broken; and his spirit to convince and reprove us of sin; 
john 16.8.  and his rod to chasten us for our profit, 
Heb. 12.10.  that we may be partakers of his holiness. These 3. means the Lord useth to awaken the carnal sluggard, calling him by his word, shaking him by his rod, and by his spirit knocking at the door 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 ears as the deaf Adder against the voice of the charmer: kick not against his rod, that he should complain of thee as of the stubborn jews, 
jer. 2.30.  I have smitten your children in vain, they received no correction. In a word, while it is called; to day hear his voice, and harden not thine heart as in the day of provocation and temptation.  
Love not sleep, saith Solomon, lest thou come unto poverty: 
Pro. 20.13.  open thine eyes and thou shalt be satisfied with bread. The admonition fitteth well unto the spiritual sluggard; who wilfully remains in penury, because he will not take pains to be rich in grace. He is ready to say with the unjust Steward; 
Luke 16.3.  I cannot dig, and to beg I am ashamed. One while the travel of repentance seemeth too tedious unto his lose heart, and he is afraid of the Lion in the way; thinking it best policy not to waken the sleeping Lion of an evil conscience, 
Pro. 26.13.  nor to disturb Satan, who as a strong man armed keeps peaceable possession of him. 
Luk. 11.21.  But he considereth not that both Satan and his corrupt conscience do sleep, and suffer him to sleep, but for a time; and when there shall be no more hope or means of recovery, they will both awake against him, and waken him up unto everlasting anguish & unquietness. Neither will he understand that the only way to pacify conscience, and to put Satan for ever to silence, is to set the controversy on foot betimes. No means to make the Devil fly, but by resistance. 
jam. 4.7.  No means to attain the quiet of a good conscience, but that whereto the Apostle james adviseth. Be afflicted, 
jam. 4.9.  and sorrow ye, and weep, let your laughter be turned into mourning, and your joy into heaviness. 
jam. 4.10.  Cast down yourselves before the Lord, and he will lift you up.  
Another while he sticketh at the rebuke of Christ, and the reproach of sincere profession. He is loath to go out of the Camp, 
Heb. 13.13.  bearing the badge of his despised Lord. But he considereth not that this and no other way Christ entered into his glory, and sanctified this only way unto all those that shall be partakers with him of the same glory.  
But no one thing doth more nursle a sinful soul in the spiritual sleep, than a fond persuasion and pretence that he is already awake. For as the sluggard saith I am awake, because he would not be troubled: so you shall hardly find a secure sinner, but being called upon to repent, to renew acquaintance and make peace with God, he will be ready to answer, All this have I done already, and continually, even from my youth up. But such an one must anoint his eyes with eyesalve, 
Revel. 3.18.  that he may see. And what should he first see but that which he now most willingly winketh at, 
Vers. 17.  to wit, that he is wretched and miserable, and poor and blind, and naked? Until thou emptiest thyself of self-love, and opinion of thine own perfection, the grace of Christ can find no place or harbour in thee.  
Finally, unto such as are truly awake the counsel of the Lord by his Apostle is, 
1. Thes. 5.6.  Let not us sleep as do others, but let us watch and be sober. All our care must be to keep ourselves awake, especially our heart, that our heart may keep our whole man awake. 
Prou. 4.23.  Keep thine heart above all keep, saith Solomon, for from thence proceed the outgoings of life. And the Prophet Malachi, directing men how to preserve themselves from sin, Keep yourselves, saith he, in your Spirit, and transgress not.  
For this purpose it is needful for us all, even such as think themselves best awake, to hear, as often as we may, the noise of the Word preached; and that not only when it cometh in a still and soft voice, but also when, as a Trumpet, it soundeth the alarm of judgement against secure and impenitent sinners; that we may say, with the Holy Prophet, 
Abak. 3.2.  O Lord I have heard thy voice and was afraid. Likewise because motion is an help to watchfulness, to keep ourselves continually in spiritual motion, stirring up ourselves unto the practice of holy duties, as of prayer, meditation, examination of our hearts and lives, and such like: 
Revel. 3.2.  and strengthening in ourselves the good things which else will be ready to die, as our Saviour speaketh. And no less to take care to keep one another waking (for he that so doth shall hardly sleep himself) and to be as the Cock in the Family, or company where we abide. Also to bind ourselves with David's vow, though in another case, to wit, not to give any sleep to our eyes, 
Psalm 132.4.  or slumber to our eyelids, etc. and having vowed, 
Psalm 119.106  to resolve (with him) to perform the Oath and Covenant which we have made. Hereto we must add daily care to avoid that repletion of carnal delights and worldly desires, which our Saviour showeth to be a special enemy to Christian watchfulness: 
Luk. 21.34.  and contrariwise by seasonable obedience to bring our flesh into subjection, and by perpetual sobriety to fence our city, which else will be broken down and without walls. 
Pro. 25.28.  And as the Israelites are commended for keeping the Watch of the Lord, 
Numb. 9.19.  having always an eye unto the pillar of the cloud by day and of fire by night, that with it they might either rest or remove: so ought we to observe the works and dealings of God with men, especially with ourselves; whereby one while he calleth us to feasting & rejoicing; another while to mourning and fasting; one while he puts songs of praise into our mouths; another while he softeneth our heart, openeth our ear, 
job. 23.16. & 33 16. Psal. 17.4.  and keepeth our eye waking by affliction; oh! happy affliction, that so wakeneth us, that we cannot forget the Lord. But among all the works of God, that is least of all to be overpassed, which yet is to do, but shall certainly be done in his due time; I mean the second coming of our Lord jesus to judgement: the serious meditation, and daily expectation whereof, is able to make every servant of Christ to watch and wait with his loins girded, and his light burning; 
Luc. 12 35. etc.  that whether his Lord come at even, at the cock-crowing, in the dawning of the day, or (as here to his spouse) at midnight, he may readily entertain him, and be gloriously entertained by him.  
Finally, 
Psalm 127.1.  because unless the Lord keep the City, the Watchman waketh but in vain: Let every one give him his heart to keep. 
Prou. 4.23. Prou. 23.26.  For therefore he that had charged every man to keep his own heart, calleth for it, himself saying, my son give me thine heart; as if he should say If thou canst not keep it thyself, let me have it, and I will keep it for thee. Oh then, let us gladly entitle the Lord unto our heart, and give him the keys of this our Castle; earnestly calling upon him, 
Psalm 121.4.  who is the Watchman of Israel, that never stumbreth nor sleepeth, to make our heart his Watchtower, and therein so to wake for our defence, that our heart and spirit may be also kept waking by his means: 
Psalm. 16.7.  and that he giving us counsel, our reins also may instruct us in the night seasons. So may we be sure that no danger shall astonish no allurement shall enchant, or cast into a sound sleep, the heart wherein Christ waketh by his spirit. To the same our Lord jesus Christ, with his eternal Father, and their most Holy and Glorious Spirit, let us, together with our souls and bodies, hearts and lives, gladly ascribe and render all praise, power, thanksgiving and obedience for evermore. Amen.    

THE MINISTERIAL HUSBANDRY and BVILDING.  
Preached at the Triennall Visitation at Bath. JUL. 30. 1612.  
By SAM. CROOK.  
LONDON, Printed by William Stansby for Nathaniel Butter, and are to be sold at his shop under Saint Augustine's gate. 1615.   

TO MY REVEREND FATHERS, and BRETHREN, Fellow-labourers in the work of the Gospel; especially within the Diocese of BATH and WELLS.  
WHen the Israelites, after the death of josuah, demanded of God, who should first go up for them against the Canaanites, 
Josh. 1.1, 2.  the Lord answered, judah shall go up: but, when Moses, 
Exod. 32.26.  in behalf of God, stood in the gate of the Camp, and cried, who is on the Lord's side? let him come unto me; all the sons of Levi, gathered themselves unto him, etc. Who seethe not then (Fathers, and Brethren) that, leaving the conduct of affairs of state to another Tribe, in case of reformation of manners, it is our part, to rise up first in the Lord's quarrel, and to consecrate our hands unto his service; for as the Prophet saith, O ye Priests, this commandment is for you. 
Mal. 2.1.   
We see the fruitful weeds and thorns of profaneness and iniquity, who should root them out, but the Lords husbandmen? We see the woeful ruins of virtue and piety, who should repair them, but the Lords Builders? We see the troops of armed and audacious enemies, I mean sins, never so bold or so well backed, and the holds of self love and custom in sinning, never so strongly fortified: who should attach the battle, or attempt the assault, but we, whom the Lord hath not only sworn his Soldiers, but selected as Captains, and Centurions, in this spiritual warfare?  
It is our part to be domi bellique duellatores, fighters at home, & fighters abroad, 
Cant. 1.6.  keepers of our own vines, and keepers of the common vineyard of Christ our Solomon. 
Cant. 8.11.  Others have a single, we a double warfare, with others, and for others: with others, as we are of the house of Israel; for others, as we are of the house of Aaron: for both regards, we are to take heed; 
Act. 20.28.  for the first, to ourselves: for the second, to all the flock, over which the holy Ghost hath made us overseers.  
If we neglect the charge of our own vines, may not the Lord say, that from the Prophets, 
jer. 23.15.  wickedness is gone forth into the whole land? For, how shall we persuade others to fight against sin, unless we can commend unto them the same fight, 
Phil. 1.30.  which they see or bear to be in us? how shall we press to kill our Lords Enemies in others, if we nourish them in our own bosoms; if we resolve not, with blessed Paul, 
1. Cor. 9.27.  that even our own flesh first, being sedes hostis, shall be sedes belli, and being sedes peccati, shall be sedes supplicii? Levies blessing consists of Thummim, 
Deut. 33.8.  aswell as Urim, integrity, as sufficiency: and on the skirt of Aaron's rob, 
Exo. 28.33. etc.  there were not only Bells, but pomegranates, a type to be expressed in us, Ministers of the new Testament, of whom the people must not only hear the sound, but see the fruit, or else our golden bell will be but as sounding brass, 
1. Cor. 13.1.  or as a tinkling cymbal. In a word, as the sin, so the reformation of the people beginneth in our Tribe. The Lord so purge and fine us, sons of Levi, that we first may bring offerings to the Lord in righteousness; 
Mal. 3.3, 4.  and then the offerings of judah and jerusalem may be acceptable to the Lord.  
On the other side, if we neglect our charge concerning the vineyard of Christ: If we sever the work from the worship, the duty from the dignity. If we think ourselves too good, or too great, to till our Lord's ground, which (as one said of the arable of old Rome) rejoiceth to be turned up vomere patritio. If we bring no stuff to our Lord's building, or instead of stone, timber, metal, nothing but glass, bright and brittle: If we be like saul's Soldiers, without spear or sword in the day of battle; 
1. Sam. 13.22.  or having a sword (a gift) do not unsheathe it, or but unsheathe it for show, nor brandish it for use. If we do but muster, not fight, or flourish only, as Fencers, with a rebated edge, but never draw blood. 
jer. 48.10.  If we do cauponari bellum, 
2. Cor. 2.17.  not belligerare; make merchandise of our war, and boot-haling in steed of battle. If we vainly think to discharge ourselves of the account of souls, committed to our keeping, because whiles we had here to do, 
1. Kin. 20.39.40  and there to do (not idle but otherwise employed) they slipped away & miscarried without our knowledge. 
Ezek. 44.8.  If we ourselves keep not the ordinances of the holy things of God, but set others for us to take the charge of his Sanctuary. If such be our practises and pretences, Fathers, and Brethren, what shall we answer unto that great shepherd and Bishop of souls, 
1. Pet. 2.25.  at the dreadful day of his ecumenical visitation?  
True it is, the conflict is so great, 
jer. 15.10.  to strive with the whole earth; the labour so thankless, to vex them that dwell therein; 
Revel. 11.10.  the success, oftentimes so uncomfortable, 
Esa. 49.4.  to spend our strength in vain and for nothing; that no marvel if the best servants of Christ, taking their hard task to heart, be ready, sometimes to bewray their frailty, and to cry, 
jer. 15.10.  Woe is me, my mother, that thou hast borne me, etc. and otherwhiles, to give over, & resolve, 
jer. 20.8, 9  not to make mention of the Lord, or to offer his word to the daily reproach, and derision of profane men.  
But this tentation cannot long prevail, 
Ibid.  if either we feel the word of God, as a burning fire shut up in our bones, and forcing a vent, or see the Lord, 
Ibid. vers. 11.  as a mighty giant, standing at our right hand, ready to rebuke, 
Zech. 3.1, 2.  not men only, but also Satan, 
2. Cor. 2.14, 15  and to make us always to triumph in Christ, as a sweet savour unto God, whether in them that are saved, or in them that perish.  
Nay rather, if we be truly humbled with the awe of God's holy Majesty, we shall see and be wail, even the best of us, our own share in the common corruptions; and cry out, with the Prophet, Woe is me, 
Esa. 6.5.  I am undone, for I am a man of polluted lips, and I dwell in the midst of a people of polluted lips, etc. that mourning, with john Baptist, we may happily prevail with some to weep after us: and hastening the harvest of conversion, 
Matth. 9.37. Revel. 14.14, 15.  we may prevent the Angel, otherwise ready with his sharp sickle to the harvest of destruction: 
Mal. 4.6.  so turning the hearts of the Fathers unto the children, and (that is, 
Luk. 1.17.  of the disobedient to the wisdom of just men) that the Lord may not come & smite the earth with cursing.  
The Lord make us such Pastors after his own heart, 
jer. 3.15. & 15.19.  after his own mouth; that we may both save ourselves, 
1. Tim. 4.16.  and them that hear us: 
1. Pet. 5.4.  and that when the chief Shepherd shall appear, being found so doing, 
Luk. 12.43.  we may receive at his hand an incorruptible crown of glory.  
S. C.   

THE MINISTERIAL HUSBANDRY.  1. CORIN. 3.9. 
For we are workers together with God: ye are God's Husbandry, ye are God's building.  

RIght Honourable, Reverend; and well-beloved brethren in Christ, being all met together by the providence of God, in the presence of God, about the work and business of God, what meditation can there be more suitable and seasonable for the work in hand, more profitable for us then to consider 

First, who it is, in whose presence and about whose work we are met?  
2 Who and what we are, that are met?  
3 What the work is, where about we are met?    
For which purpose I have made choice of a portion of Scripture, taken out of the  first Epistle to the Cor. Cham 3. vers. 9 For we are workers together with God: ye are God's husbandry, ye are God's building.  

WHich words will lead us into all these considerations, and answer all these questions.  


1 Who it is in whose presence and about whose work we are met?  
God the chief worker with us, the only owner of you.   

2 Who and what are we?    
An. 

1 We Ministers, labourers with God upon you.  
2 You hearers, the subject of God's labour and ours.    
3 What is the work of God performed by us on you? An. A spiritual husbandry and building.  
Three main points therefore. First, concerning God, Secondly, concerning us Christians, Thirdly, concerning the work: and each of these subdivided into 2. First, that concerning God according to a two fold relation, to us that are workers, to you that are wrought upon. Secondly, that concerning us Christians, according to our different places and functions, we workers, you the thing wrought upon. Thirdly, that concerning the work, according to a twofold similitude, of husbandry & of building. But the latter falling into the other two, shall not need any several consideration. We are labourers together with God, ye are God's husbandry, ye are God's building.  
Being thus to go through the body of the art, not of the Ministry only, but of Christianity, if Hipocrates said Ars longa, vita brevis, well may I say Horabrevis: yet unto both respect must be had, that I may in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so serve the Lord in handling this large matter, that I may proportion myself to the scantling of time in regard of the measure. So much the rather must I crave your Christian attention, that the brevity, whereto the straits of time necessarily urge me, may not hinder the understanding or benefit of that that shall be delivered.  
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 own, then plant, till, build, etc. First, are owners, than workers: but God if he did not work and make, should have nothing to own: Wherefore as in Creation, he first made the World, and all the hosts of it, and then styled himself the Lord of Hosts, and by his labour proves his title, 
Psalm. 95.5.  The Sea is his, for he made it, etc. so in this new Creation, or Regeneration by the word of truth, (of which here) First, he worketh men to his own image, and then owns them: First, purgeth them, that being purged they may be a peculiar people to himself: takes the dross from the silver, nay turns the dross into silver, that there may proceed a vessel for the finer; 
Psal. 95.7. & 100.3.  and here again by his travail proves his title. He hath made us, and not we ourselves: we are his people and the sheep of his pasture. First therefore see how he works, we are labourers together with God, labourers with God not without; therefore God is one among the rest: Yea with God, not God with us, but we with him, as the servants with their Mr. therefore God is the principal.  
Three things there are (saith Bernard) in the work of our salvation, which God properly challengeth to himself from all co-workers, men, and Angels. Viz. predestination creation, inspiration, of the last of which in the sixth verse it is said God only giveth the increase That is blessing to the word preached, making it fruitful by the grace of his spirit to the conversion of the heart. Even in material husbandry, a man (saith August.) may so far dress a vine, as to dig, plant, and prune it: but rain upon his vine he cannot. If he can water it, with whose water? He may ducere riwm, but it is God that doth implere fontem: but when all is done, incrementum dare sar mentis non potest, formare fructus non potest, modificare semina non potest, tempora gignendi tempe rare non potest: Deus qui omnia potest agricola noster est. He cannot give clusters to the branches, form to the fruits, quality to the seeds, temper to the seasons: God therefore that can do all, is our husbandman.  
And such he styleth and setteth forth himself unto us. I am the vine (saith Christ) and ye are the branches, 
john 15.1.  and my Father that husbandman. 
Esa. 5.1.  My beloved, saith the Prophet (& who is the Prophets beloved, save God in Christ, that loved him first?) my beloved had a vine in a very fruit full hill. Solomon speaking of another Solomon, 
Cant. 8.11.  greater than Solomon, saith thus, Solomon had a vine in Baal-hamon, etc.  
It is said of Noah that he began to be a man of the earth (so saith the Hebrew) or a man exercising himself in tilling, 
Gen. 9.20.  or husbanding of the earth: and metaphorically the same may be said of God. Why not a man of the earth, as well as (Exod. 15.3.) a man of war? Not as Adam and Noah for tilling the earth from whence they were taken (no, these were of the earth, earthy, he is the Lord from heaven, heavenly) 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 truth might bud out of this our earth, 
Psalm. 85.11.  hath his righteousness looked down from heaven.  
And not our husbandman only, but our mason and our carpenter also, to hue and square us, to plane and polish, 
Heb. 3.4.  to build and beautify us as a spiritual temple unto himself. Wisdom is her own Architect, 
Prou. 9.1.  to build her an house and to hue out her seven pillars: and Christ himself upon that rock which is himself, or faith in himself, 
Math. 16.18.  will build his Church so strong, that the gates of hell shall not overcome it. Of other buildings, families, commonwealths, and kingdoms, God is the builder; How much more of his Church, his own family, and kingdom? 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 vain that build it: except the Lord keep the City, they watch in vain that undertake to keep it.  
Proper names of pastoral office are no less ascribed to God in Christ, as Pastor & Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he should say Archbishop, 
1. Pet. 2.25. & 5.4.  Archpastor, being that one Pastor that giveth words unto the Wise, 
Eccles. 12.11.  and Virtue unto their Words, that only Ecumenical Bishop, 
john 10.16. Heb. 13.20.  in relation to whom there is but one sheepfold, as but one shepherd, that great shepherd of the sheep, 
john 10.11.  that good shepherd, that giveth his life for his sheep; Idem pastor et pascua, idem agnus et lo (saith Aug) both pastor and pasture, both Lamb and Lion, Ipse pastor, ipse pascua, ipse redemptio, saith Bernard.  
Yea, God is not only thus above all, but through all, and in us all: not only giveth increase without Paul or A●ollos, but planteth by Paul, watereth by Apollo's: Colit per nos, incrementum dat sine nobis: not only prospereth and confirmeth the building of himself, but foundeth by Paul, edifieth by Apollo's: not only in Paradise preached immediately to Adam (so inchoating, and sanctifying the Pastoral office) but since by Adam, Noah, Abraham, Moses, Paul, Apollo's, and the rest, continued and propagated it. So that sive per Angelos, sive per Prophetas, sive per Apostolos, etc. Whether by Angels, Patriarches, Prophets, Apostles, Pastors, We shall still find God to be our Husbandman, saith Augustine: and he that laboured more abundantly than all the rest, saith, yet not I, 
1. Cor. 15.10.  but the grace of God, which is with me, 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 gainful doctrine of merit. How impertinently, every one may judge, that can but read, and reading consider the purpose of the writer, which is not to entreat of men in general, but of Ministers: nor to show any concurrence of nature with grace unto well doing, but of the sanctified instruments of the holy-ghost unto the work of the ministry: wherein notwithstanding our blessed Apostle disclaimeth any sufficiency as of himself, and ascribeth all to God, not that we are sufficient of ourselves to think any thing, 
2. Cor. 3.5  as of ourselves (see how carefully he excludeth himself) but our sufficiency is of God. Sufficiency happily they will yield to be of God, that is, of grace, but yet liberty is of nature; an insufficient liberty than it must needs be: and so indeed it is, a liberty to do, but not to do well; a liberty not constrained, but yet confined unto sin: and confined, not by Creation, but by the fall: not by God's default, but by our one forfeit: we are not kept strait in him, but in our own bowels. But the grace of Christ bringeth liberty to the captives, 
Esay 61.1  and to them that are bound the opening of the prison. 1. And now as Prosper saith, Libertate agimus, sed libertate redemptâ, we do well freely, but that freedom 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 only and necessarily inclineth unto evil: but by the liberty of grace the grace of Christ; who as he telleth us, without me ye can do nothing; 
Job. 15.5  so the thankful Christian heart maketh answer, and saith, Truth Lord, lo I live, yet not I now, but Christ liveth in me: I work, yet not I now, 
Gal. 2.20  but the grace of Christ which is with me: 
Phil. 4.13  I can do all things, yet not of myself now, but through the help of Christ which strengtheneth me.  
Thus have we seen how God is a worker, yea the worker, being alone in the principal work, and principal in the ministerial work: who then can deny him to be an owner? the husbandry and building, both are Gods. He that made all things, made them for himself: 
Prou. 16.4  and if the wicked for the day of evil, how much more us that are his workmanship created by him in Christ jesus unto good works? 
Eph. 2.10.  He parts labour, as we shall see, but not possession. It is enough for the labourer, if he have his hire, his penny: men do not use to divide their ground with the ploughman, or their house with the Mason. 
john. 3.29.  He that hath the Bride, is the Bridegroom, so is not he, that prepareth, 
2. Cor. 11.2.  and presenteth her, so is not he, that standeth by, and rejoiceth to hear the bridegrooms voice. Thus Christ differed from Moses, both faithful (I say not alike) but yet both faithful; But Moses as a servant in his Lord's house, 
Heb. 3.5, 6  Christ as the son over his own house. Thus the Church differeth from us Churchmen, the Church is not ours, but we the Churches, that the Church, with us, may be Christ's, and he Gods.  
God therefore is both a worker, and an owner. 
1. Cor. 3.23.  The chief worker, and the only owner. The chief worker, both because he doth the greatest part of the work himself, which Paul in no sort can do: and because he worketh by Paul, that which he enableth Paul to do. The only owner, because as by him only the work is set on foot, so unto him only of right it tendeth; for as of him, and through him, so for him are all things; 
Rom. 11.36.  to him be glory for ever, Amen.  
With which words of the Apostle, according to his own Method, I pass from the doctrinal part of this point, unto some application, for our use, and benefit.  
Is it so then, that God hath reserved the greatest part of the work, which is to give increase, only unto himself? then surely neither is preaching enough for us, not hearing for you: but it behoveth both us, and you to follow the public action with prayer, both in public and in private, unto that God, who only is able to give a blessing. Else Paul may plant, and Apollo's may water, 
1. Cor. 3.6.7.  and both their labours come to little pass. One shower we see (oh that God would let us see! but we have seen) that one shower doth more good, than a great deal of pains in watering; so much is God the better husbandman, even in the earthly husbandry: how much more in the spiritual? When God let fall his showers of spiritual operation upon the jews, there were at one sermon 3000 souls added to the Church; 
Act. 2.41  a great increase, none such in Christ's time. 
joh. 7.46  Why? was Peter the better Preacher? 
joh. 3.34  nay, never man spoke as he spoke, for God gave him the spirit, not by measure: but now the spirit was given plentifully to the hearers, which before was either restrained, or very sparingly imparted. Oh then, God forbidden the minister should think all his work done, when he hath ended his exhortation! God forbidden he should sin against the Lord, 
1. Sam. 12.23  and cease praying for his people, though he have showed them the good and right way. But if the Lord in judgement, withhold his blessing from his own ordinance, and deny the prayer of his servant, know for thy comfort, it is God's part, that is to do not thine; who will one day make it known, why he denied his blessing upon thy labours & prayers.  
Neither let the hearer imagine, that when the sound is out of his ear, he hath done with God, or God with him. For yet the greatest doubt remaineth, whether the word heard shall be that savour of life, or of death, unto thee. 
2. Cor. ●. 16  Of life, if the Lord, by his spirit, settle it in thy heart and engraff it in thee: of death, if it lie like a surfeit on thy stomach, to breed some deadly sickness in thee. 
jam. 1.21  Wherefore if grace after meat be requisite; surely grace after the word heard, is much more necessary: and, if much good do it you be good manners after dinner, surely much good do it us, much good do it my soul, is more than a complement, after the Sermon. The earth, me thinks, teacheth us this lesson, which not content with the travel of the husbandman, gapeth, and gaspeth for the rain from heaven. It taught David's soul to thirst after God exceedingly: it taught the Church, 
Psal. 63.1.143  Christ's gard●n, to express her longing desire after his grace. O fountain of the Gardens, O well of living waters, 
Ca●t. 4 15  and the springs of Lebanon! 'tis lack of this, that deprives thee many times of God's blessing, when thou vainly imputest it to the want of gifts or zeal in the Minister. For as weak stomachs find fault with the Cater, Cook, or Carver, and think they could feed better, if there were better provision: so some queasy hearers, find fault with their pastor, and think they could edify much better by such or such an other; wherein they say they know not what; for it is neither Paul, nor Apollo's, that can edify, that is, give increase, make the word effectual, God hath reserved that work to himself; that his ordinance, not the gifts, his blessing, not the commendation of the speaker might be regarded; That the treasure might not be esteemed for the vessel, but the vessel for the treasure; & so neither Paul magnified, nor Apollo's despised, nor either, or both relied upon, and God himself neglected: nor hearing severed from prayer, for that makes prayer abominable, nor prayer from hearing, for that makes hearing unprofitable; 
Prou. 28.9.  but that, both being joined together, our obedience in hearing may make our prayers accepted, our fervency in praying may procure our hearing to be blessed.  
Secondly, doth God work by his ministers, as the principal agent by his instruments? Then let not the minister take pride in his gifts, or labours, as in his own virtue, or deeds. When Peter saw the people gazing on him & john, 
Act. 3.11.12.  because of the miracle performed on the Cripple, Ye men of Israel said he, why marvel ye at this? or why look ye so steadfastly on us, as if we by our own power or godliness had made this man go? With like modesty our Apostle here, (verse 5.) putteth from himself the glory of the work of conversion. Who is Paul, (saith he) and who is Apollo's, but the Ministers, by whom ye believed, and as the Lord gave to every man? Nos operarij fumus agricola illius, et hoc ipsum impartitis abipso viribus, et ab ipso donatâ gratiâ: We 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. We give not the increase, but afford our assistance, and even that not of our own; saith Augustine. It was impious pride in Nebuchadnezar to boast, & say, 
Dan. 4.27.  Is not this great Babel, that I have built, for the house of the kingdom by the might of my power, and for the honour of my Majesty? In Pharaoh, the great Dragon, 
Ezeck. 29.3  that lying in the midst of his rivers, hath said, The river is mine, and I have made it for myself: No less sacrilegious was the presumption of those, that preached Christ indeed, 
Phil. 1.16  that is, the truth of Christ, in regard of the substance, but contentiously, not purely, in respect of the end, seeking to draw a party or faction of disciples ● not unto Christ, but unto themselves. How much better doth our Apostle temper himself, even in his holy boasting, concerning the efficacy of his ministry? saying no more but this, I have therefore, 
Rom. 15.17  whereof I may rejoice in Christ jesus in things pertaining unto God. jacob, of the children he had begotten, said, 
Gen. 33.5  They are the children which God of his grace hath given me. How much more should the spiritual Father learn of Christ to say, Behold here am I and the children which God hath given me? 
Heb. 2.13   
Neither let any think to partake with God in this privilege of working by an instrument; God only can work by another, that can give both virtue unto his instruments, and success without his instrument. He that worketh by another, maketh himself a Lord, not a servant. Who then dare think himself discharged of the labour of this spiritual husbandry, preaching only by a deputy? 
Exod. 4.16  unless such one can show a special commission, as Moses, to be Aaron's God. Nay, let every labourer stir up the gift of God, that is in himself: and pray unto that GOD, 
Esay 28.16  who instructeth the husbandman to have discretion, and doth teach him, to cast in wheat & by measure, the appointed R●● & barley in their place. Who gave of his spirit unto Bazaleel and Aholiab, 
Exod. 31.2  for the preparing the Tabernacle, & to Hiram of Tyrus, for furnishing the Temple: and who only can, and will, of weak and insufficient Creatures, yea sinners, make us able Ministers of the New Testament. 
2. Cor. 3.6   
And let the hearer take heed he despise not him, that speaketh in us, him, that worketh by us: 
2. Cor. 13.3  but soberly seek experience of Christ, speaking in the Minister, 
2. Cor. 8.5  and submissively give up himself, first to the Lord, after to the Minister, by the will of God: that, not setting light by the weak means, he may see, and find, the mighty power of God, and falling down on his face, 
1. Cor. 14.25  may worship God, and say plainly, that God is in us indeed. Finally, is God the sole owner? his the Husbandry? his the building? who then dares lift up himself into Lordship over the flock, Lordship over the faith? they must kill the heir, 
Matth. 21.38  that pretend to take the inheritance. Enough for Kil-christs', jews, and (at this day) Papists; who that they may give life unto the Image of the Beast, 
Revel. 13.15  do make the Lord of life exhaeredem vinea, exhaeredem vitae, as far as in them lieth. But let us (Fathers) learn another lesson, sing another song: I will sing unto my beloved (saith Esay) a song of my beloved, concerning the Vineyard of my beloved. What is it, to sing unto Christ a song of his Vineyard, but to give account unto Christ of our care and pains, in husbanding of his Vineyard?  
Let us (Brethren) pray to the Lord of the harvest, that he would thrust forth labourers into his harvest, loiterers out of his harvest. In the mean time let us, as his manor and domains, bear the name, and arms of our Lord Christ jesus; Not saying factiously, I am of Paul, Apollo's, Cephas: Christ's patrimony sounds well, Saint Peter is an usurpation, and which Saint Peter himself disclaimed. 
1. Pet. 5.3  Christian Catholic was a name of blessed note in the Primitive Church, Roman Catholic is a new and uncouth name, and argues a new Lord; but such a Lord, whom the true Lord jesus even now consumeth with the breath of his mouth, and shall shortly abolish with the brightness of his coming. 
2. Thess. 2.8   
Thus far of God, the Author and Owner of the spiritual husbandry and building: now we are to come to the work wrought, to the thing owned; but that we may not, without the mediate consideration of the instruments the Ministers whom God hath set between himself and the people. For so Moses saith, 
Deut. 5.5  At that time I stood between the Lord and you, to declare unto you the word of the Lord: adding a reason, for ye were afraid, etc. which, in the same place verse 25. and chapter 18.15  more fully expressed, viz. How the people, fearing to hear GOD speak by himself, desired that thenceforward he would speak unto them by Moses, and by a Prophet, succeeding Moses, sitting in Moses chair. So the Lord established it, as a Law in the Church for ever, that he would speak to us by an interpreter, an Ambassador. God, 
job. 33.23 2. Cor. 5.19  was in Christ reconciling the world unto himself, and hath committed to us the word of reconciliation. Now are we Ambassadors for Christ, etc. Agreeable to that here, 
Cor. 5.20  we are labourers together with God.  
Ministers than are fellow-labourers with God.  
Fellowship with God is to be considered in two respects.  
1. In regard of parity, and equality: so God hath no fellow; only the three that bear record in Heaven, as they are one in essence, so are they equal in attributes. 
Phil. 2.6  Christ himself though as God, in the form of God, he thought it no robbery to be equal with God, yet, as man was, is, and for ever shall be inferior to his Father. 
joh. 14.28  My father is greater than I, saith Christ, And when all things shall be subdued to the Son, then shall the Son also himself be subdued unto him, that did subdue all things under him, etc. 1. Cor. 15.28. 
1. Cor. 15.28   
2 In regard of association, wherein are three degrees:  
The first, proper to Christ though Mediator, in regard of Hypostatical uninion of person, and incomprehensible communion of power; whereby, 
joh. 17.22.  as he is one with the Father, so his works, 
joh. 5.17  and the Fathers, are the same, The Father worketh, and I work. 
Zech. 13.7.  Hence it is that God calleth him, the man my fellow, or next neighbour.  
The second, common to all Christians, consisting 

1 In this life in communion of grace. 1. joh. 1.3. That our fellowship may be with the Father, and with his Son jesus Christ.  
2 In the life to come in communion of glory, john. 17.21. That they all may be one, as thou, O Father, art in me, and I in thee, etc.    
The third between both the former, specially appropriate to God's Ministers (of which here) and it is the association of labour, because we concur and conspire with God, as subordinate unto him in the work of conversion, and edification of his elect.  
God so employeth his Ministers, that they also are coworkers with him saith Augustine: not that we add unto the power of God, but that we obediently apply ourselves unto the working of God, 
1. Cor. 2.15  saith Aquin. speaking of the things of God, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, saith our Apostle. The words of the wise being pungent as goads to prick forward the slow, and firm as nails, to fasten the lose and unstable souls: but such, and so far, as they are given by that one Pastor God, of whom we have already spoken.  
The Scripture calls the Minister's God's servants. The servant of the Lord must not strive. The Lord, and servant, 
2. Tim. 2.24.  are Relatives, that is Contraries, opposite in the general, yet having mutual and specifical reference each to other. Hence it is that the Minister is considered, sometimes with opposition, as he is the servant, not the Lord, the instrument, not the hand, man, not God; and so his operation is weak and ineffectual: sometimes again with reference unto God, to whom he is subordinate, and so his cooperation is mighty through God, and energetical; able to beget children in Christ jesus through the Gospel, 
1. Cor. 4.15  able to save those that hear him, so that Ministers are called saviours, 
1. Tim. 4.16  able to beat down 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 savour of life unto life; and of death unto death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? saith the Apostle there: whereto himself answereth, Chap. 3.5. not as of ourselves, but our sufficienty is of God, who also hath made us able Ministers of the New Testament, etc.  
In this Relative sense we are here said to be coworkers with God. Instruments, not laid up, or lying lose, but in the hand of the Artificer: Ambassadors, not reporting the message only, but representing the authority of our Master; 
2. Cor. 5.20  as though God did beseech you through us: we pray you in Christ's stead, that ye be reconciled unto God: Labourers, not upon the building, and husbandry, only of the owner, but in the strength and virtue also of the chief worker. For we are not only workers for him, but coworkers, or labourers together with him. And then no marvel, if God, 
Act. 20.32  and the word of his grace, be able to build men up farther, and to give them an inheritage among them that are sanctified.  
Rather may we marvel, that at any time the Word of GOD should fail of his effect, or that any of his fellow labourers should say, I have laboured in vain, 
Esay 49.4  I have 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 rain that cometh down from Heaven, and returneth not, but watereth the earth, etc. so shall my word be, that goeth out of my mouth: it shall not return unto me void, saith the Lord, but shall accomplish that I will, and prosper in the thing, whereto I sent it. Vain therefore it may be, in regard of the ordinary revealed will of God, the conversion of sinners, at which the Minister aimeth: not in regard of the absolute counsel of GOD, which is, that they, that hear it, shall either be saved or condemned by it.  
God therefore, 
Mat. 20.1  having a Vineyard to dress, looks out for labourers. At the first indeed, when there were no labourers, he dressed it wholly himself; as in the days of Adam, until Seth: after he began to employ the patriarchs in their generations, and families, in whom Christ by his eternal Spirit, 
1 Pet. 3.9  went and preached. In the day of Moses, he established a perpetual Law of prophesy, and succession of Prophets, and Priests, with whom (Prophets especially) he 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 days, he hath spoken unto us by his son: 
Ebr. 1.2 Rom. 15.8  Who in the days of his flesh, put himself into this rank of labourers, as a Minister of the circumcision, and ascending into Heaven, 
Ephes. 4.11.12  gave gifts unto men; that some might be Apostles, some Prophets, some Evangelists, some Pastors, and Teachers, for the gathering together of the Saints, for the work of the ministry, and for the edification of the body of Christ, 
Esay 54.13  etc. Thus in all ages are all the children of the Church taught of God; and we especially (from whom God may seem, in comparison, to estrange himself, because we have now no immediate revelations) yet we, I say especially, because in our times the outward Ministry is both more plain and plentiful, and more accompanied with spiritual efficacy. Thus, We are workers together with God.  
To apply this a little. And first to you (Reverend Fathers) and myself with you; for I will use no other preface, then that of Ambrose, Cum haec ad vos loqui audeo, simul cum vobis quae loquor audio: neither do I follow any other direction, then that my text affordeth, which enjoineth me to labour together with God, and promiseth, that God will work together with me.  
Unto every one of us therefore, I say (or rather the Lord) know thyself. If thou know thyself well, thou knowest thyself to be a labourer, a fellow-labourer, a fellow-labourer with God.  
A labourer. If I were now in the University, I should be bold, in the name, and words, of my Master, to demand of some, Why stand ye here all the day idle? Indeed, 
Mat 20.6  nemo conduxit is a sufficient answer; but that it is either pity that able workmen should not be employed, or shame, that any that seek not to enable themselves, should be tolerated. But I am now before them that have changed the University for the City, and Country, and their standing for sitting. And may it not be said to some of us, Cur sedetis hic tota die otiosi? Holy Barnard thus urgeth the necessity of pastoral pains upon Eugenius, Pastorem te populo aut nega, aut exhibe, Either deny thyself to be a Pastor, which thou darest not, or show thyself to be such, by feeding God's flock, which thou dost 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 less work to do? I enjoy not the accession of double, or triple honour: I only beseech Christ, and us all in the bowels of Christ, that it may not be a succession unto piety, 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 seem this advice comes out of season. Custom that hardly ever washeth her hands in innocency, hath turned painful teaching into obloquy. I answer, In matters concerning God, there is no prescription. It is enough we are able to say, Abinitio non fuit sic. In the days of Christ; and his Apostles; nay I go farther, in the days of chrysostom; Ambrose, Jerome, Augustine, etc. to preach ordinarily, popularly, was no discredit. Quod assuetum fuit in dissuetum potuit venire, redire in insuetum non potuit. Let us not therefore be ashamed of our name and office, we are labourers, day-labourers. If any reproach the Husbandman for his base employment, may be not answer out of Solomon, that even the King is nourished by the field that is tilled? 
Eccles. 5.8  So may we say the King of Heaven hath no other corn in his barn, bread on his table, then that which groweth by this husbandry. In the best days of Rome it was a proverb, Vir bonus, bonus colonus: I am sure the Church can have no good days, when these two are divided in the ministery, and that any Ministor is counted a good man, that is not, as here is required, a labourer. And what labourer? surely an Husbandman, a builder. The Husbandman seldom sits still. It is no good wind, that blows him leisure, and pleasure. It is merry with him, when the threshing reacheth unto the vintage, and the vintage unto the seed-time: 
Amos 9.13  when the ploughman toucheth the mower, and the treader of grapes him that soweth seed. So is it the Ministers joy, when he sees the Regions white, that he may thrust in the sickle, or the soil soft, that he may thrust in the plowshare. 
2. Tim. 2.6  In a word, This Husbandman must labour before he receive the fruits. 
Amos 5.13  It is an evil time, when the prudent can find in their heart to keep silence.  
The builder works for others, not for himself only; a poor Mason or Carpenter, that does no bodies work, but his own: so for a Minister to build up himself is not sufficient, he must build more houses, more Temples than his own (and yet that is not well built, unless he build others also) Si non erogem, licet pecuniam seruem terret evangelium, saith Augustine: Though I keep my Lord's talon, yet if I employ it not, the sentence of the Gospel terrifieth me. And again, to fit at home, and search into the divine treasury of God's book, without noise, or business, is sweet and delectable: on the otherside to preach, to reprove, to correct, to edify, to take care of other men's souls, is a great burden, and irksome charge, who would not abandon it? but the sentence of the Gospel, terrifieth me, The sentence of the Gospel, that saith, Take the unprofitable servant, 
Mat. 25.30  cast him into utter darkness, there shall be weeping and gnashing of teeeh. Neither is the Law silent, 
Zach. 11.17  but crieth Woe to the Idol Shepheard, that leaveth the flock: the sword shall be upon his arm, and upon his right eye; his arm shall be clean dried up, and his right eye shall be utterly darkened.  
2 A fellow-laborer: not with God only, but with all those, that are fellow-labourers with God; quae conveniunt in eodem tertio conveniunt inter se. As for them, that gather not with Christ, Ab his pacem cupio, non cum his. This imports unity, unanimity, in all God's labourers. It is not enough for them, that are the salt of the earth, to have salt in themselves: 
Mar. 9.50  they must have peace one with another. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truthifying, 
Ephes. 4.15  or following the truth in love, In this regard, he that planteth, and he that watereth, are said (verse. the 8.) to be one; one thing, not one person: unum, non unus. How unum? unum sunt (saith Tertull.) dum ipsum sapiunt. To be one thing, is to mind one and the same thing. This is Cyprians meaning, when he harpeth so much upon unus Episcopatus. As the same beams are many, but the light one so, saith he, there are many Bishops, but one Bishopric. Briefly Gods labourers (saith a late writer) are one; not in number, grace, gifts, calling, authority, time, labour, or reward, but in that they are servants of the same God, teachers of the same truth, builders of the same house, workers after the same model, enabled, every one in his measure, by the same grace, partakers of the same spirit of amity, and unity. Thus if we were one, oh what strength, what beauty, what blessing, would accrue unto our spiritual building?  
3 God's fellow-labourer: oh! what an honour? what a burden? what a protection? what a caution? what an assurance? what a curb to carnal presumption?  
What an honour? To communicate with the blessed Angels in office, 
Revel. 1.20  and name? for Christ's Ministers are Christ's Angels to communicate with Christ, the Lord of Angels, who in the days of his flesh, vouchsafed to be a Minister of the Circumcision: and now, in Heaven, remaineth the Prophet of his Church, 
Heb. 3.1  the Apostle and high Priest of our profession. To join hands with God, the Father of our LORD jesus Christ, in that work, whereby he principally setteth forth the glory of his wisdom, faithfulness, power, and mercy. Who now will be ashamed of this honourable office, and pains? yea, though it be his lot (which was his Lord's lot) to feed the sheep of the slaughter, 
Zech. 11.7  the poor of the flock.  
2 What a burden? Honour is not without burden, and this honour lest of all. For had not the servant need be careful, that works in his Master's eye? by whose diligence, or sloth, his Master's work, and thrift, goes backward, or forward? So we; lest when every private man's field lies like a garden, and his garden like a Paradise, our Lord's garden should be, by our default, 
Prou. 24.30 31  like the field of the sluggard, It is not sufficient thou hast sown no weeds: thou art culpable of judgement, that thou hast not pulled them up. Thou hast hindered God's work, in not doing thine own part. He would have no season omitted, and thou, if thou caredst to set forward his business, wouldst 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 evening thy hand should not rest: because thou knowest not whether shall prosper, this, or that, or whether both shall be alike good. Thou wouldst learn wisdom of the Husbandman, not to wait too long for an opportunity, but, considering the necessity of the work, make use sometimes of an incommodious season; for he that observeth the winds shall not sow, 
Eccles. 11.4  and he that regardeth the clouds shall not reap.  
3 What a protection? Our Lord, and we, have common friends, and common foes. Do my Prophets no harm, 
Psal. 105.15 Zech. 3.1.2  saith God. If Satan himself stand up against jehoshuah, to resist him, the Lord himself is at hand to rebuke Satan. Sinful men are like unruly Patients, that fall out with their Physician. What then? Sint illi ini mici medico, tu morbo, saith Saint Augustine: Be they, if they will needs be, enemies to the Physician, but fear not thou to be an enemy to the disease.  
4 What a caution? God assures us against others, that we might fear before him: Fear not their fear, 
Esay 8.12.13  but sanctify the Lord God of hosts, and let him be your fear, etc. And he shall be unto you as a Sanctuary. And the nearer we are admitted unto him, the greater should be our fear. Moses cried in the mount, I fear, and quake. The Lord with a fearful example, and vehement asseveration, inculcates this. When Nadab, 
Levit. 10.3  and Abihu, were devoured with fire from heaven, for pressing with strange fire into the Lord's presence, I will be sanctified, saith the Lord, in them that come near me, and before all the people I will be glorified. When the Lord presented himself to the Prophet Esay, to set him a work about this business, the Holy Prophet (not holy enough to endure his presence, before whom the Seraphins hide their faces) cried out, 
Esay 6.5  woe is me I am undone, for I am a man of polluted lips, etc. No man better knew the mercies of God, than blessed Paul, the pattern of God's mercy: yet when he thinks of this work, he calls to mind the terrors of the Lord. Knowing therefore the terrors of the Lord, 
2. Cor. 5.11  we persuade men, etc. Oh! if these terrors of the Lord were well fastened upon us, we would neither rashly intrude ourselves into this ministration; being Saints and Wise men, but of one days standing, saith Nazianz. and as potter's vessels think to be form able Ministers in one day nor being entered, look back from the Plough, whereto we have put our hands, 
Luke 9.62  but study to show ourselves approved, 
2. Tim. 2.15  workmen that need not be ashamed of our work or afraid of our account.  
5 What an assurance? Assurance of success: assurance of reward. Assurance of success. Say the people's hearts be stony (as indeed, in this sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Yet, Is not my word like fire (saith the Lord) and like the hammer, that breaketh the stone? yea, 
jer. 23.29 Mat. 3.9  God is able of these stones, to raise up children unto Abraham, that afterward of these children of Abraham, 
1. Pet. 2.5  he may make stones for his spiritual Temple. But if he do not, yet thy labour is not in vain. Curam exigeris, non curationem, saith Bernard: Erogatorem posui te, non exactorem, saith Augustine. Assurance therefore of reward thou hast. Secundum laborem accipies, non secundùm proventum, saith Bernard. 
Esay 49.4  I have spent my strength in vain, saith the Prophet, but my judgement is with the Lord, and my work with my God. 
Dan. 12.3  And what reward? To shine as the brightness of the firmament, and as the stars for ever and ever: To sit on twelve thrones, 
Mat. 19.28  and to judge the twelve Tribes of Israel. To be with his Lord, as his Lord. With his lord 
job. 12.26  For where I am there shall also my servants be (saith Christ). As his lord 
Mat. 24 Vers. 46.47  For Blessed is the servant whom his Master, when he comes, shall find so doing; verily I say unto you, he shall make him ruler over all his goods.  
6 What a curb to carnal presumption? Most men, even in this work, (well may I say most, when the Apostle saith all; 
Phil. 2.21  but that all, is almost) most men seek themselves, their own things, not those that are Christ's. Christi iacturam patientius ferimus, quam nostram. The credit of the Gospel is subordinate unto our credit: we make Christ a stirrup to climb to promotion: the word as a trumpet to blazon our own commendation: the Pulpit as a Stage, or as a shop to set so to view, and sale, our own good parts. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. Cor. 2.17  not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But when I say, we do thus, I mean it is the sin and shame of our coat, and calling, not the personal crime of us here assembled. Nay we have learned that we are co-workers with God, and therefore for God, not for ourselves: and therefore to make, in God's behalf, what good use we can, not to make show or sale of what is (much less of what is not) in ourselves. In a word not to be as many that make merchandise of the word of God, but as of sincerity, but as of God, in the sight of God, so to speak of Christ. Thus from this point much hath been said, (oh, how much more might be said) concerning the calling of the ministery: and yet something remaineth, not to be omitted, for the hearers; that so I may pass unto them, and that point which properly concerneth them.  
Consider well my brethren, the Minister is God's fellow-labourer; the Minister, I say, not the hearer: The scholar must not presume to be a teacher, the timber to be a Carpenter (I speak of ministerial teaching) no man taketh this honour unto himself, 
Heb. 5.4.  but he that is called of God; as Aaron. But the Church wanteth labourers. What then? 
jer. 17.16  Thrust not thou thyself in, for a Pastor after God, but pray to the Lord of the Harvest, 
Mat. 9.38  to thrust forth labourers, etc. He that is ignorant, 
1. Cor. 14.38 Vers. 16  let him be ignorant, that is content to supply the place of the ignorant. Else he shall never sing with a good conscience Lord my heart is not haughty, 
Psal. 131.1.2  nor my eyes lofty, I have not meddled in matters to high for me. Nay, love & reverence the Minister of Christ, 
1. Thess. 5.13  for his works sake, because he is a labourer: for his Lord's sake, because he is God's fellow-labourer; with whom, in whom his Lord is received, or despised. Pau● commendeth the Thessalo. 
Luk. 10 16 1. Thess. 2.13  for receiving from him the word of the preaching of God not as the word of man, but as (indeed) the word of God: and not so only, but he commends the Galatians 
Gal. 4.14  for receiving him as an Angel of God, yea as Christ jesus. You understand this in regard of his office, not of his person. Thus is a Prophet received in the name of a Prophet and the reward is great, 
Mat. 10.41  even the reward of a Prophet. So is the peril great, if a Prophet, as a Prophet, be despised. For is not the sound of his Master's feet behind him? 
2. King. 6.32  David never showed extremity but once (the Kings of Israel were merciful Kings 
1. King. 20.31 ) and that once was, when his Ambassadors were abused; 
2. Sam. 10.4  Ambassadors of peace. The refusal of peace brought war upon the Ammonites: and the evil entreaty of the Ambassadors brought the wretched people under saws, harrows, and axes of iron. 
2. Sam. 12.31  As God is a greater King, so is the abuse of his Ambassador, the refusal of his peace and amity, more contemptuous and dishonourable: As he is more just, so is his wrath more inexorable, as he is more mighty, so is his vengeance more intolerable.  
Ye have heard somewhat of your place and duty from this, that God is the chief worker and owner: somewhat again from this, that we are Gods fellow-labourers: but now I come wholly to you, my dear brethren, and to that part of my text, which properly concerneth you, Ye are God's husbandry and God's building. First ye are God's husbandry. Beza translates it Gods arable but, as I presume, that word is of too narrow signification; seeing God is called an husbandman, even in respect of his Vineyard, which every man knows is not arable: and Noah is said to play the Husbandman, planting a vineyard. So then, from what part of Husbandry soever the metaphor be taken, ye are that husbandry. From the vineyard? 
joh. 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 judah are his pleasant plant. From the arable? ye are God's Corn-ground, that must be fallowed. 
jer. 4.4  Break up your fallow grounds, sow not among the thorns. And what other is meant by the ground, good or bad receiving the seed (Mat. 13. Luc. 8.) but the bearers of the word preached? From the pleasant pasture? The Church for pleasure and plenty is God's Carmel, 
Es●●. ●2. 16 Psal. 68.15  justitia in Charmel sedebit: Gods Bashan. The mountain of God is as the mount of Bashan: finally upon the Church as upon jacob, is the smell of a Field that the Lord hath blessed. 
Gen. 27.27   
Ye are God's building, house, and land, manor, and domains, make an absolute possession. The Church is not only God's vine, but his vine upon his house sides: 
Psal. 128.3  such is the wife to her Husband, Such is Christ's Spouse; or rather Vineyard and house, and all. His corn-ground, and his barn: but his corn-ground here, his barn in Heaven. His pleasant pasture, whiles he wanders in her love. His retreat, 
Pro. 5.19  and place of habitation, when, turning from the troubles of the world, he quiets himself in his love. 
Zeph. 3.17  His husbandry tilled, dressed, fenced, by him: his building, founded, fashioned, furnished by him: and both husbandry, and building, in one, because both rooted & built in him: 
Col. 2.7 Esay 61.3  Rooted in him, as a tree of righteousness, the planting of the Lord, that he might be glorified. Built up in him, 
Ephes. 2.21  in whom all the building, coupled together, groweth into an holy Temple in the Lord. In whom ye also are built together to be the habitation 
Ephes. 2.22  of God by the spirit. Lo here then a growing-Temple, 
Psal. 92.13  in which whosoever be planted, shall flourish in the courts of God. God's house, and the furniture of his house, is built of green growing timber. Our bed is green: of living stones. 
Can. 1.16 1. Pet. 2.5  Else how should the Church be a spiritual house, as there she is called, unless she were an house, not inhabited only, but animated also with the spirit of life; a living house, that she may be the house of the living God. 
1. Tim. 3.15   
For application of this point. If ye be God's husbandry, beloved, and that laboured upon by his servants the Ministers, ye must yield fruit for God, and fruit for his servants.  
Fruit for God. If in all this time, with all this pains, the Regions be not white to harvest, they are dry, and barren for the fire. But what fruit? thernes, and weeds? Indeed that is the fruit, our corrupt nature naturally yieldeth; being as the accursed earth, that brings forth thorns and thistles to Adam, 
Gen. 3.18  and his sinful issue. But ye are God's husbandry: not his possession only, but his possession husbanded, therefore ye must be, 
Heb. 6.7.8.  as the ground, which drinking in the Rain, that cometh  upon it, and bringing forth herbs meet for the use of them, by whom it is dressed, receiveth blessing of God: not as that, which, bearing thorns and briers is near unto cursing, whose end is to be burned. The Manichees abhorred husbandry, counting it murder, to kill the weeds, etc. This is no Heresy for a good husband to be of. God's ground must not receive seed among thorns, but into an heart, well manured, purged from the love of sin, and of this world, into an honest a good and a patiented heart. 
Luke 8.15   
If not thorns, than what fruit? surely such as the Lord soweth or planteth; the sweet, mild, and wholesome fruits of sincerity, humility, piety, mercy, and sobriety, etc. These fruits must they bring forth that will bring forth fruit unto God, that having their fruit in holiness, 
Rom. 6.22.  they may have in the end eternal life, But (ah!) beloved, if the Lord come to take a taste of our fruits, how soon shall his teeth be set on edge? If he look for sincerity, he shall meet with palpable hypocrisy: if for humility, self-love, and singularity: if for piety, profaneness, and blasphemy: if for mercy, oppresson, usury & robberies: if for sobriety, surfeiting, and drunkenness, all manner of looseness, and superfluity. And all those under a visor and vail of the profession of Christianity: and with names of excuse, and pretences of neighbourhood, and good fellowship, of frugality, of liberty, and in genuitie, and I know not what; to blear the eyes of men, that are easily deceived with sour grapes, with wildings, and with starved corn, and tars instead of Grapes, Apples, and good grain. 
Gal. 6.7  But be not deceived, God is not mocked. If these be the fruits we yield, in recompense of his care and husbandry, 
Esay 5.5  he will take away the hedge and wall of protection from bodily and spiritual enemies: 
Psal. 80.12.13.  and then the wild Boar out of the Forest will root us up, and the roaring Lion that seeketh for his prey, may quickly devour us: he will give off his care, and cost, of dressing us by his word, and then the Briars, and Thorns will grow up, the seeds of vice will horribly break forth, and over grow us: he will command the clouds above, 
Esay 5.5  that they rain no Rain upon us, that is, he will restrain his grace, even his restraining grace shall be taken away, and the curse of everlasting barrenness and filthiness pronounced; 
Mat. 21.19 Ezek. 24.13  never more fruit grow on thee; because I would have purged thee, and thou wouldst not be purged, never be thou purged from thy filthiness.  
Fruit unto God's servants, 
1. Cor. 9.7  and fellow-labourers. Who feedeth a flock, and eateth not of the milk of the flock? It is a hard bargain that will not maintain both the Housholder and his charge; especially so many, as beslow their travel upon it. The earth is the Emblem of justice: and of her, Usury may be taken with a good conscience: and what usury? one of ten? nay ten for one. Loc then, how God deals with thee for temporal matters; giving thee (with thy travail, where to he enables thee) ten for one, he demands of thee, for the maintenance of his servants the Ministers, one of ten, ten in the hundred. They are bound to impart to thee, all the counsel of God, the treasures of his wisdom, love, 
Act. 20 27  truth, etc. Oughtest not thou then, that art taught in the word, make him, 
Gal. 6.6  that hath taught thee, partaker with thee of all thy goods? partaker of all: that is, of every kind some share must come to God's fellow-laborer, who whiles he sows unto thee spiritual things (an employment, 
1. Cor. 9.11  that disables him from worldly business, & yet freeth him not from the common necessities of other men) is it a great matter, if he reap thy carnal things? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have the Gospel without cost, were a thing would like this age well. But the Age is past, that could afford it (and yet did not always afford it, much less enjoin it for perpetuity) I mean the Apostle age; wherein men, extraordinarily called were immediately furnished to preach the gospel: called, without preparation: furnished, without premeditation. Now the case is otherwise, Vbi non est farina, ibi non est lex: no maintenance, no Ministry. Men must serve more than one Apprenticehood in the schools of the Prophets, ere they be fitted for this calling: and every exercise, if performed with care and conscience, will set a work both head, and heart. And couldst thou find in thy heart, 
1. Cor. 9.9  to muzzle the mouth of this Ox, that treadeth out the corn for thee? 
2. Sam. 24.24  David would not serve God of that which cost him nothing. How far from David's spirit are they that think nothing so well gained, or saved, as from the allowance, appointed for Christ's Ministers? But how fearfully far off, or rather contrary are they, who to scrape a little pelf, 
Act. 8.20  that shall perish with them, open no door unto the pastor of souls, but that of indirect Simony, and direct perjury? no marvel if the charge so sold, and so bought, prove Aceldama, a field of blood, both to the seller, 
Act. 1.19  and to the buyer. If ye be God's building, beloved ye must be squared to his model, fitted & furnished for his entertainment: squared to his model. The pattern, & platform of God's building, consists in faith, & love.  
1 Faith whereby we rely on Christ, the foundation, being spiritually glued and cemented to him, that we may be one spiritual body with him; in which sense it is said, He that is glued to the Lord is one spirit, Cords will bind, 
1. Cor. 6.17  so will the cords of love, 
Hos. 11.4 Zech. 11.7  and bands of discipline, but cords may be unknit: nails will fasten, and we have the words of the wise, as nails, fastened by the Masters of the Assembly, but nails may slip, or leave a chink: But the glue of faith joins close, or rather, all these together will cause us, 
Act. 11.23  with purpose of heart, to cleave unto the Lord.  
2 Love, whereby we are knit one unto another; every stone so fashioned to that he joins withal, that it may seem (as one saith) there is not in God's building a stone upon a stone, but all the stones are one entire stone. Thus is jerusalem built even as a City compact together in itself: 
Psal. 122.3. etc.  where there is uniformity of worship, the Tribes go up to praise the Lord: and uniformity of government, the thrones are set for judgement. Woe worth they, that, renting themselves, 
1. Tim. 1.19  from the foundation by shipwreck of faith, or from the building, by breach of love (or rather, first falling out with the walls, and then with the foundation; for this is the devils dance, first into Schism, then into Heresy as Augustine observeth in the Donatists) woe worth they, I say, who, thus renting themselves from the Temple of Christ amongst us, do seek with axes, and hammers (with the axes of their tongues, and the hammers of their heads) to deface and batter down this beautiful pile. But if any man destroy the Temple of the Lord, him shall God destroy, saith our Apostle, verse 17  
Ye must no less be fitted for the Lords entertainment. Every man, according to his degree, loves to have his house trim, and delight some. The Devil himself likes well, when his house is empty, swept, and garnished: 
Mat. 12.44  empty of good thoughts, swept from good exercises, garnished with appearances, and incitements unto evil. The Lord, in a contrary sense, loves to have his house also empty, swept, and garnished: Empty of pride and vainglory, swept and rid of the sluttish corners of vice and impurity, garnished with his own arms of holiness, and with the image of his son, the new Creature. This shall be a Temple in the Lords eyes more beautiful, then that of Solomon; yea by his own sentence preferred before it. 
Esay 63.1.2  Where is the house, that ye will build unto me? and where is that place of my rest? To him will I look, even to him, etc. wouldst thou then entertain this guest? Dress up thine house, garnish the Temple of thy soul with grace, pave it with love; so was salomon's palace paved with the love of the Daughters of jerusalem. 
Cant. 3.10  Thus if thou build God an house, 
2. Sam. 7  he will build thee an house, as he promised David.  
Yea, thus building, thou buildest not for God only, but for thyself, a good foundation for the time to come; when all other buildings, 
1. Tim. 6.19  and their foundation, the Earth, shall fail. For in this world, what buildest thou? An house? Yea rather a lodge, ● an Inn, where thou shalt be but a guest: if not, abide there still, or leave it to those, that can abide in it for ever. A Church? a place for God's service, as this? A gracious work, and well may we cry, 
Zech. 4.7  grace, grace unto it; but (oh!) how much more glorious a Temple, in God's eyes, is the heart, that, in an holy desire to further this work of the spiritual building, was moved either to enterprise, or to finish it!  
Thus, Reverend Fathers, and brethren, have I endeavoured to open these words, and to allot to our several callings, several instructions. Now to close up text, and book, and withal to remit our professions, thus severed, give leave for a word of farewell.  
First unto you, my fellow-labourers with the Lord, in the Lord. We are so labourers with God, that we are also, with the people, a part of God's husbandry, and his building. Ind pasco, unde pascor, inde vobis appono, unde & ego vivo, saith S. Augustine. As therefore it is our duty Ministerial, to preach unto others, so it is our duty Christian and general, to take care, 
1. Cor. 9.27  that whiles we preach unto others, we ourselves be not reproved; therefore to preach that to ourselves, which we preach to them. When we preach to others, we dress the common earth whence we are taken; and it is meet, earth should till earth: but that is not enough. We must husband our own earth. They made me a keeper of the vines, 
Cant. 1.5  saith the Church, but I have not kept mine own vine. Indeed we may say Quis custodiat ipsos Custodes? 
Psal. 121.4  Who? but the keeper of Israel. To him let us pray, that whiles we do dolare lapides, he would vouchsafe dolare artifices.  
Secondly, unto you, my dear brethren; you are not so discharged, either by God's sovereign or our subordinate working, but that you must also put to your hands and work out, 
Phil. 2.12  not the price but the assurance of your own salvation; yea, of one another. A duty enjoined all Christians, unto all, so far as we may, by prayer, example, and such like common duties; especially in your families the little nurseries, and Seminaries of Church, and Commonwealth, to look that God have a petty Church and, as it were, a school of petties: a great help unto their profiting, a great furtherance to the Ministers pains. Finally, when extraordinary calling bringeth any of you to assist, as now you do, in the inspection, and reformation, of the bodies of the Country, to show yourselves men circumspect, and friends to your own consciences; which you cannot be, unless, with an upright respect, to the religion of your oath, and the good of the places where you dwell, you carefully, and unpartially, discharge the trust committed unto you. Thus we with you, and you with us, husbanding, and being husbanded, edifying, and being edified, shall approve our mutual service unto the great shepherd, 
1. Pet. 2.25  and Bishop of our souls, Christ jesus the Just. To whom, etc.    

Errata.  
Page 13. lin. last, for prove, read afford. p. 21. l. 25. wrath, r. wealth. p. 54. l. 5. Camp, r. lamp. p. 63. l. 15. watchfulness, r. watchlesnesse. p. 70. l. 10. obedience, r. abstinence. p. 91. l. 18. r. wheat by measure and the appointed, etc. Ibid. in Marg. Isay 28.25, 26. Ibid. lin. 20. Bazaliel, read Bezaliel. p. 98. l. 22. inheritage, r. inheritance. p. 99 lin. 26. day, r. days. p. 102. l. 9 congruit, read congruat. Ibid. l. 14. enjoy, r. enuië. p. 106. l. 12. same beams, r. sun beams. p. 116. l. 6. we, r. ye. p. 127. l. 9 remit, read reunite.   

THE DISCOVERY OF THE HEART, TRACED BY HIS Treasure.  
In a Sermon preached unto an Honourable assembly at BATH, SEPT. 19 1613.  
By SAMVEL CROOK.  PSAL. 4.6. 
Many say, Who will show us any good? but, Lord, lift up the light of thy countenance upon us.  
LONDON, Printed by Will. Stansby for Nathaniel Butter, and are to be sold at his shop under S. Augustine's gate. 1615.   

TO THE RIGHT WORSHIPFUL JOHN TONSTAL ESQVIER, GENTLEMAN VSHIER to the Queen's Majesty, health and happiness.  
WOrthy Sir,  
(Of whom being loved for the truth, I may and must profess with the beloved Disciple, 
2. joh. ver. 1.  that I love you in the truth; and not I only, but also all that have known your unfeigned love unto the truth.  
As you were the means to bring these Meditations unto the hearing of many; so now they are not less glad, then bold, under your name to offer themselves to the view of all. Wherein my desire and aim hath been, to direct both the worldly hypocrite, and the weak Christian, in the search and knowledge of himself. A point of no less difficulty, than necessity: but the same light of the Word, that showeth us the necessity, doth also aid us against the difficulty; teaching both the Hypocrite to judge of his worldly, though disguised, disposition, and the weak Christian to descry his happy, though concealed, condition. The one, by his treasure, laid up on earth, is led to the knowledge of his earthly heart: the other, by his heart, affecting the things that are above, is assured of his title unto the heavenly treasure. The Lord open the eyes of both sorts, that being informed of the way wherein, and end whereto they are walking, the one may be reproved and reduced, the other comforted and encouraged; and finally of the latter sort all, of the former some, at the least, may be saved.  
And now (Worthy Sir) I commend you to that GOD, who is able to keep you that you fall not; 
jud. ver. 24  and to that word of his grace, 
Act. 20.32.  which as it hath taught you to choose the good part, 
Luk 10.42  which shall not be taken from you, so it is able to build you up further, and to give you an inheritance among all them that are sanctified; and rest,  
Your Worships in the Lord jesus, to be commanded. Sam. Crook.   

THE DISCOVERY Of the Heart.  MATTH. 6.21. 
For where your Treasure is, there will your heart be also.  
RIght Honourable, Worshipful, and Beloved, to us all are the words of this Scripture intended; none so mean, but hath a treasure to look to; none so high, but is content to make his heart his Treasurer. This is it that makes the Lord, not without jealousy, to inquire after our treasure, because thereby he sees what right or wrong is done him in the matter of our heart. A part that he loves so well, that, knowing heart and treasure will go together, he is content himself to be our treasure, that none but he may have our heart. Well saith the wisdom of God, My delight is with the children of men. 
Prou. 8.31.  A delight dearly bought; when to have this our heart and soul, this whereby we are men, for his treasure, he is contented to give himself in exchange. Great reason than he should take notice how this his Treasure is employed by us. Great reason that having given it to us at the first, and now redeemed it of us at so high a rate, he should not only claim it of us, My Son give me thy heart; 
Prou. 23.26.  but direct us while it is in our keeping, how to handle and husband it: 
Prou. 42.3.  Keep thy heart above all keep, for from thence proceed the outgoings of life, saith Solomon. But lo here a greater than Solomon, Solomon's Lord and ours, urgeth the care of this his treasure, and that we might not abuse or abase his Treasure, wills us to consider what we make our own treasure, assuring us that we cannot divide the one from the other, But where our treasure is there will our heart be also.  
To him therefore let us all attend, of him let us learn; not regarding what most men do, for that (as Seneca saith) is argumentum pessimi, the best note of the worst way, but what they should do: nor what we do, but what we say, that say many times and do not, of whom that is true, which he saith of his Philosophers, Non praestant quod loquuntur, magnum tamen praestant quòd loquuntur: Say they do not that they speak, yet is it much they do for us that they speak; much indeed, seeing in them Christ speaks, to whom it becometh every soul to answer, 
1. Sam. 3.10.  Speak Lord for thy servant heareth.  
Our blessed Saviour therefore in this excellent Sermon, intending to fashion in his Disciples, a righteousness exceeding that of the Scribes and Pharisees, 
Chap. 5.20.  who both were breakers of the Commandments, and taught men so to do; First, cleareth the Law in many particulars from their corrupt and partial Expositions, Cap. 5.21. And secondly, adviseth them to shun their Hypocritical and covetous practices in this Chapter: Thirdly, enjoineth them to be reformers not only of others (as they were) but also, and that principally, of themselves, and so leadeth them farther on unto perfection. Chap. 7.  
That he meaneth the Pharise by the Hypocrite, deciphered in the several actions of Alms, Prayer, and Fasting, in the former part of this Chapter, is not greatly questionable; if we consider how elsewhere he entails this title unto that family, Scribes and Pharisees, 
Mat. 23.13. etc.  Hypocrites: But to be worldly and covetous, seemeth rather the sin of Gentiles then of Pharisees, men of austere and regular conversation. But even this also was one of their virtues, as the Evangelist Luke observeth in recording some part of this very dehortation: 
Luk. 16.14.  All these things heard the Pharisees also which were covetous; and proves it against them, by the same token they mocked him. Indeed the very character of a worldling, who of all other sinners is most indocible and incorrigible, having his Religion in numerato, and being resolved what he hath to do, and therefore pleasantly deriding whosoever shall take upon him to give him direction. Notwithstanding unto such of whom there might be hope, our Saviour addresseth a twofold dehortation against a twofold avarice, the one in keeping or hoarding, ver. 19 etc. The other in seeking wealth, ver. 25. etc. Touching the former he shows:  
1. Where we should not lay up our Treasure, and why, ver. 19  
2. Where we may and aught to lay it up, and why, ver. 20.  
3. In these words he gives a common reason of both, why not on earth but in Heaven, because where your treasure is, etc. leaving us to make up the Syllogism, But your heart ought not to be on Earth but in Heaven. In Heaven therefore not on Earth must your treasure be laid up.  
So that here we have to consider.  

1. The cohabitation of the heart and the Treasure, wheresoever; from the Proposition expressed.  
2. The habitation of the heart not on Earth but in Heaven; from the assumption necessarily implied.  
3. That which of it own accord will thereon ensue, That our treasure must be laid up not in Earth but in Heaven.   
For the first, Where the treasure is there is the heart, we need no other proof of this Proposition (if proverbial maxims need any proof at all) but the opening of the terms of which it consisteth. Treasure is that that men set by, and make reckoning of, especially that which is in highest estimation with every man; whether it be Wealth, Pleasure, Authority, Fame, or whatsoever. By the Heart we must understand, according to the phrase of the Holy Ghost, the Soul of man, especially the Will, choosing and affecting this Treasure. Now betwixt these two, the Treasure, and the Heart, the good thing, and the appetite, there is such relation, that it is hard to define the one without the other. In so much that Aristotle commends that definition of good, A good thing is whatsoever is desired: which if it be so in every thing that is accounted good, how much more in that which is accounted best, and is desired for itself? So that where the Treasure is there is the Heart, is as if one should say, where that is, which the heart best loveth, there is the heart, whether we love it, because we like it, or like it because we love it: There indeed is the heart, not so much where it lives (if we believe either Philosophy or experience) as where it loves. Admit a Treasure, it is easy to know both the Treasury, the Heart that embraceth it, and the Treasurer (or else he wants his will) the Man that affects it. And if he affect it for itself, as here is supposed, he bestows his reasonable infinite appetite upon it; for whatsoever is loved for itself is loved infinitely. The Treasure therefore and the Heart are never parted (whatsoever the hand be) neither is the Heart parted unto this Treasure, for it is wholly taken up with the love of it: Neither can it be imparted or communicated unto any other thing with it, but is only tied unto this one Treasure, affecting all other things respectively, as they make with or against this only best beloved.  
See this in the several sorts of treasure which men affect: they are but two, we may the better survey them. One man hath his Treasure on earth. Where is his Heart? In heaven? Nay heaven is hell to such an one, and heavenly exercises are as hellish torments; Oh torment him not before his time: If you can show him any good, as he calls good: If you can fill his God-belly with some hidden treasure, some delicious morsel: If you can prophecy to him of Wine and strong drink: If you can help him with any of that Godliness which he means, viz. gain, then come and welcome. But if you come with your dreams of another world, 
Act. 24.26.  of heaven and hell, of Righteousness, Temperance, and the judgement to come, you trouble Faelix his felicity, you bring him in danger of a quaking Ague: either you shall pardon him for hearing you any farther, or you shall give him leave to hear as Ezekiels hearers; 
Ezek. 33.31.  His mouth making jests at you, his heart going all the while after his covetousness. 
jer. 22.17.  For indeed both Eyes & Heart are only for covetousness, & that which comes thereof.  
Another man hath laid up his treasure in heaven: where is his heart? on earth think you? nay, 
Psal. 73.25.  Whom have I in heaven but thee, and I have desired none in earth with thee: 
Psal. 27.4.  One thing have I desired of the Lord, that I will require, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord and to visit his holy Temple. 
Phil. 3.7.8.  The things that were vantage to me, the same I counted loss for Christ's sake: yea doubtless I think all things but loss for the excellent knowledge sake of CHRIST JESUS my LORD; for whom I have counted all things loss, and do judge them to be dung, that I might win Christ. 
2. Cor. 4.18.  For we look not on the things which are seen, but on the things which are not seen; for the things which are seen are temporal, 
Psal. 4.6.  but the things which are not seen are eternal. Wherefore, though many say who will show us any good? yet Lord lift up the light of thy countenance upon us. Let others content themselves with a portion in this life, 
Psal. 17.14, 15.  whose bellies thou fillest with thy hidden treasure; but I will behold thy face in righteousness, and when I awake I shall be satisfied with thine Image. Do you not note how the heart goes after the treasure? How it is wholly possessed with it? How it disdains to entertain a rival? In so much that the one of these men will not taste of the others delicates. 
Psal. 141.4.  What doubt then, but where the treasure is there is the heart also? If in earth, it giveth poise to the soul to sink with all: If in heaven, it giveth wings, not of a Dove, or of an Eagle, but of an Angel, to ascend withal, that where the treasure is there may the heart be also.  
Is there any then among us (Right Honourable and Beloved) that would know where his stray heart is? or where his treasure is? he shall be sure to find the one by the other: but because the heart is most cunning and deceitful above all things, & who can know it? 
jerem. 17.9.  and as Aug. saith, Cor omne omni cordi clausum, no one heart can unlock an other; let us a little extend this line of our Saviour, and by his direction, that made, and therefore knows the heart, endeavour to find out this same fugitive. We need seek it but in two places. For by our saviours division in the two former verses, every man's treasure is either in earth, or in heaven: but they are wide you will say. True; but we need but bring conscience to the door, it will easily discern the Treasure, and by the treasure the heart.  
For my part, me thinks, I descry in each of these Regions a twofold order of hearts; one open and manifest, an other close and concealed, yet with diligence to be discovered; as we will see in the severals.  
To begin with the worldling, whose heart pointeth to the earth as the loadstone to the Pole, we may plainly see this leprosy in most men's foreheads; and yet they will deny it too. For the worldly man seldom thinks himself worldly; frugal if ye will, but not covetous: nay, when all men else both see and say it, then doth he shut both his eyes, and ears against it; better known to any man then himself. But happily even now he hath forgot to shut the door, or the Lord may (we know he can) break open the Iron gate of his heart, that he may begin to see and to abhor himself. In a manifest worldling therefore we shall see these apparent characters, proving his heart and treasure to be upon the earth. First looking to the earth, and earthly treasure, 
Pro. 21.6.  which as Solomon saith, is vanity tossed to and fro of them that seek death, we shall see by the Ball who are the Tennis players: or as a man is known to travail to Fair or Market, by his carriages, his company, his communication, so it will appear that most men mind and aim at earthly things, if we consider.  
1. Their course of life and actions; all taken up in buying, and selling, eating, and drinking, building, and planting, and such like; this is their business while they live, their story when they are dead, like those of the old world, and of Sodom, 
Luk. 17.26. etc.  without any care or provision for their spiritual and everlasting estate.  
2. Their company, birds of the same feather (I speak of the company which they choose and delight in) Such as will join with them in excessive sports and pleasures, such as can advance their worldly projects, or happily upon whose ruins they may build their covetous and ambitious designs. But if any man refrain from iniquity, 
Esa. 59.15.  refuse to run into the same excess of riot, 
1. Pet. 4.4.  or be so bold as to preach righteousness to them by voice, or by example; either he is their prey, or their laughing stock, or at least so strange, so humorous, so unsociable, that there is no conversing with him.  
3. Their speech and communication, of earth, not of heaven, the language of Egypt, not of Canaan: of pleasure profit, preferment; extolling greatness without goodness, despising goodness without greatness, repining at it even in greatness. Nabal, as his name importeth, speaketh of Nebalah, folly and wickedness, avarice and worldliness; hereto adulterating the holy name of good. Who will show us any good? 
Psa●●.   
And can any worldling plead not guilty against these evidences? but let us turn our faces to heavenward, and see how he stands affected that way.  

Pro. 17.16.  1. Wherefore (saith Solomon) is there a price in the hand of the fool to get wisdom, and he hath no heart? God giveth these outward things, as means to purchase and procure those heavenly treasures. But as if a foolish wretch should choose rather to starve at the Baker's stall, then lay out his penny in bread, so (GOD knows) many a wretched man famisheth his soul to spare his purse; 
Psal. 63.1.  contented to live in a barren and dry Wilderness, where there is neither bread, nor water of life, where there is no vision, no preaching (and there, saith Solomon, 
Pro. 29.18.  The people are naked) rather then to feed his Kids by the Tents of the Shepherds, that is, 
Cant. 1.7.  to dwell where he may hear, or (which were more charitable) to procure that he with others may hear where he dwelleth.  
2. Whereas in earthly things he envies even Solomon himself, and is ready to say with him, Who could eat, or who could hast to outward things more than I? 
Eccles. 2.25,  in heavenly things he is so modest, that he draws back, and gives every man leave to go before him (scias ibi animum esse) & he can give goodly reasons why he useth this respect: such an one is better learned than I, at better leisure than I, elder than I, younger than I, richer than I, poorer than I, hath more health than I, more sickness than I, more trouble than I, more quiet than I, (any premises will serve when men are willing with the conclusion) therefore it is fit that he should go before me in zeal, in knowledge, in piety, in contempt of the World, etc. Too much good manners for a narrow way, 
Mat. 7.14.  and a straight gate, 
Mat. 11.12.  for a City that must suffer violence, & be taken by force; as our Saviour compareth the Kingdom of heaven.  
3. Whereas for worldly affairs no time can be unseasonable or overlong, for pleasures let the night be transformed to lengthen out the day, for ease let the day be muffled to make a long night, for gain or advancement no pain to rise early, 
Psal. 127.2.  to lie down late, and to eat the bread of carefulness, to endure any thing rather than lose an opportunity: bring this man to heavenly exercises, move him to consideration of his spiritual estate, begin to enter into his conscience, 
2. King. 9.11.  and then wherefore came this mad fellow hither? 
Act. 24.26.  Depart for this time, and when I have a convenient time I will call for thee: time enough to think of these matters once in a while, and a little at once; all repletion is loathsome, but above all to surfeit of Religion: tell me of another world when I have done with this: repentance does best at the last, when there is no danger of recalling it. What more apparent badge and recognizance? what more legible Image and superscription can there be to prove a man to belong to this earthly Mammon? may we not conclude of such, that the trial of their countenance testifieth against them, 
Esa. 3.9.  they declare their sins as Sodom, they hide them not?  
But there is another pack of worldlings, more secret and subtle, that seek deep to hide their counsels (if it were possible) from the Lord, 
Esa. 29.15.  for their works are in darkness, and they say, who seethe us and who knoweth us? These must be descried, not by their actions, but by their grounds and ends, and therefore not by others so well as by themselves. Indeed though every worldling be not an hypocrite, yet every hypocrite is a worldling; though with a Visor of piety upon his face, to deceive man that sees him no farther. It is in vain therefore to look on his outside, for possibly he prays, he fasts (at least in public) he pays tithe of Mint and Annisse, he gives Alms, he builds Temples for God's worship, Sepulchres for the Prophets: In every thing that may make a show of piety; he is with the most forward, and yet for all this is but a painted Sepulchre, he hath but one heart, & that rotten with the love of the world, and devoted unto the earthly treasure. Indeed he is called by St. james 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
jam. 1.6.  A man of a double mind: and the old Testament ascribeth to such an heart, and an heart, as if we would say an heart for the world, and an heart for God: but the heart he alloweth to God, is not a David, 
1. Sam. 19.13.  but as Michols Puppet, instead of David, to delude Saul: no; for our Saviour himself proveth, that no man can serve two contrary Masters, God and Mammon, verse 24. Let us see therefore which of these this hyne serveth: and first examine him concerning the world.  
1. He looks not right forward upon the world, as the former; but, as Lot's wife, 
Luk. 17.32.  turns his head over the shoulder, 
1. Cor. 7.31.  not using this world, as if he used it not, which is the Apostles precept: but not using it, as if he used it. In which hypocrisy the Regulars among Papists, especially the jesuits, are ringleaders; no sort of men so deeply affecting, so finely fingering these earthly treasures as they, under a show of refusal. And are there not among us many favourable titles of courtesy, to style a Nabal Honourable, and a Churl liberal? yes surely; for if he take no usury, or not above ten in the hundred; if he take not forfeiture of bands, if he turn not Towns into Pastures, and Villages into sheep-walks; if he rack not rents, or exact no more fine, than the greedy emulation of Tenants will cast upon him: If he enclose not Commons, or engross not common commodities; If he turn not Temples into mony-banks, and seats of justice into receipts of custom; If he have all these, or any of these to say for himself, who can deny him to be a good commonwealths man? a man that is content to let earthly things go their own way, his heart is other where. And yet many an one thus bearing himself, seeketh only his own advantage, in honour, ease, pleasure, which are no less world, no less earth, no less Mammon, than wealth itself. And not in wealth also? yes; and keeps due account, that whatsoever he spends, forbears, or abates one way, shall bring him in as much an other way.  
2. Let any trouble befall this man: whether flies he? 
job. 31.24.  but to the wedge of gold, to buy his peace, to procure him favour, liberty, credit, etc. and is not this his God then? his Rock? his confidence? See this plain difference betwixt the worldly and the heavenly mind. The name of the Lord is a strong Tower, 
Pro. 18.10.11.  the righteous runneth unto it, and is exalted: The rich man's riches are his strong City, and as an high wall in his imagination: not every one that makes use of this treasure, for his safety, but he that flies to it as unto God, to it before God, to it and not unto God, that takes not God for his strength, 
Psal. 52.7.  but trusteth unto the multitude of his riches, or trusteth God no farther, but according to the proportion and quantity he hath of riches and worldly means; this man is a worldling.  
3. Let the hand of God be upon him in that he loves best in this world, whether his wealth, his credit, his place, and then you shall see whether his heart be there or no: you shall see him (with the young man in the Gospel) heart-smitten; 
Mat. 19.22.  for that that touches his treasure, touches his heart; happily with Nabal, his heart will die within him, 
1. Sam. 25.37.  and turn into a stone: 
2. Sam. 17.23.  happily with Achitophel, when he sees his credit impaired, his safety desperate, he will wisely and considerately put his house in order, and make away with himself; for how can he live without an heart, which is now gone after his treasure?  
Again, bring this man to trial in heavenly things, and set him as it were face to face before God: There we shall find, at least he shall find, whom it most concerns to know;  
First, that the ground, whereon he buildeth his profession, is earthly and worldly, viz. either fear of danger, and detriment (for who would not sleep in a whole skin) or hope of reward or preferment, whereof he is the more capable, because he professes. The summer & sunshine of the Gospel, guarded with authority, brings in these Swallows, and Butterflies, evil birds, but good signs; and therefore we may pray for, and bless the days, when there are many hypocrites, seeing they are salomon's days, 
Psal. 72.7.  wherein the righteous flourish (though with the Wheat the Darnell will grow too:) esther's days, wherein many Heathens will be jews, 
Ester. 8.17.  because the fear of the jews is fallen upon them. But he that thus embraceth religion, embraceth it not as a treasure, but as a means to preserve or to procure this earthly treasure: Godliness is not his gain, but his gain is his godliness; he cares not to be rich in grace, but would seem gracious, that he might become rich. Is not this plain Simony, to make money of the gifts of the holy Ghost? but what saith the answer of God, in the mouth of the Apostle Peter? Thou hast neither part nor fellowship in this business, 
Act. 8.21.  for thine heart is not upright in the sight of God. And so it will one day appear. For hypocrites, like Witches, 
Revel. 3.17.  are Rich in their own opinion, and want nothing; but when a grain of grace, as much as a grain of mustard seed, would do them good, in the day of temptation, and the hour of death; than it vanisheth from them, and they are left wretched, & miserable, poor, and blind, and naked: 
job. 8.13.  for the hypocrites hope shall perish.  
2. It will appear that this man embraced the treasure of Religion, not as in wedlock, for better for worse: but upon Articles, and reservations; and so the condition disannuls the contract. For as Paul wished King Agrippa to be as himself, except his bonds, 
Act. 26.29.  pointing to that which his earrhly heart stumbled at, and which left him but almost a Christian: so many a worldling wisheth and pretendeth himself to be a Disciple of Christ, but excepts the first lesson of Christianity, The denial of himself, and the taking up of the Cross; as if he would enter into the house, upon condition he might not pass over the threshold; and so lives and dies, not altogether, but almost a Christian, and is not altogether, but almost saved, because he refuseth that, wherewith others are scarcely saved: 
1. Pet. 4.17.18.  oh! how much better to be scarcely saved, saved as by fire, then to content himself with almost? 
1. Cor. 3.15.  Quod vix fit, fit, quod fere fit non fit; he that is scarcely saved, is certainly saved, though not without difficulty: he that is almost saved, is certainly damned without redemption.  
3. It will appear, that whereas in earthly things he is loath to limit his good fortune, loath to say so much wealth, honour, etc. shall serve my turn: or if he once said it, yet when he sees himself so far, unsaies it again, and propounds an higher pitch to his desires: In these heavenly things he is soon come to his stature and period, he can quickly write nil ultra; and happily retire a little, and think he was too precise, to proceed so far. A common sickness; many an one thinks himself good enough, scarce any thinks himself rich enough; why? but because this Treasure hath his whole Heart, which loves infinitely: but that hath only what may be spared, and therefore is loved accordingly.  
Thus have I laboured to hold out a glass unto the worldling, wherein he may see himself: and I doubt not, but divers here present do now discern in themselves these traces of an Earthly mind: for why should we not look for Ezekiel's lot, to have men look in our faces, as if they were good hearers and yet their hearts all the while roving after their Mammon? or that, when men's bodies are in sacello, their hearts (as Augustine complaineth) are at home in sacellis suis? but oh beloved, let my counsel be acceptable unto you: remove your treasure into heaven▪ that your heart may remove after it, for where, etc.  
But to this purpose we shall hear somewhat in the point following: now let me discharge my promise and find out some, whose Treasure may prove their Heart to be in heaven.  
And of this kind, as of the former, there are two sorts, some plain and apparently heavenly, others not so readily discerned; yet lest of all to be neglected.  
For the former sort, I need but name them, nor all, but some of the principal: I mean of those primitive Saints, now in glory, who having attained that which they desired, are the best direction for us, how to seek what they have attained.  
I propound therefore to our consideration the Father and Fountain of the faithful, Abraham, with Isaac, and jacob, heirs with him of the same promise; 
Heb. 11.9.10. etc.  who all looked for a City having a foundation, whose maker and builder is God. Who professing themselves strangers and pilgrims upon earth, declared plainly that they sought a Country: not that from whence they came, for than they had leisure to have returned: nor that Land of promise, whereto they were called (or if that, for the promise, not for the land) for they desired a better then both, even an heavenly; Wherefore God is not ashamed of them, etc.  
I propound Moses, that man of God, that chose rather to suffer adversity with the people of God, 
Heb. 11.25.26.  then to enjoy the pleasures of sin for a season; Esteeming the rebuke of Christ greater riches, than the treasures of Egypt; for he had respect unto the recompense of the reward.  
I propound unto you David, that man after Gods own heart, 
Psal. 4.7.  whose heart was more joyed with the favourable countenance of God, than the worldling with whatsoever abundance of Corn and Wine.  
I propound unto you those twelve Peers of Christendom, the Lambs twelve Apostles (taking Mathias into the room of judas that hypocritical thief) who by their foreman Peter profess, Behold we have forsaken all and followed thee. 
Mat. 19.27.   
Finally, I propound unto you that chosen vessel, that great Doctor and Apostle of the Gentiles, Paul, who in the matter of this Earthly treasure, 
Phil. 4.12.  could want or abound, be empty or full, could live, or die, as might most advantage his cause and Gospel, who was to him in life and death advantage: 
Phil. 1.20.21.  but as touching the heavenly, forgetful of whatsoever was behind, 
Phil. 3.13.14.  he endeavoured himself unto that which was before, and strove hard toward the mark, for the price of the high calling of God in Christ jesus.  
To these we may well set up, not Altars, or Images, as the Papists, for adoration, but yet monuments for commemoration and admiration; or rather, seeing God hath set forth these unto us as a cloud of witnesses, going before us into the heavenly Canaan, the place of our treasure, 
Heb. 12.1.  let us also cast away every thing that presseth down (and what presseth somuch as this earthly Mammon?) together with the sin that hangeth so fast on, & following these our forefathers in the Faith (though as he saith, non passibus aequis) approve ourselves, in our proportion, to be of the same brood of seekers, 
Psal. 24.6.  even of that generation of jacob, that compriseth all that seek the face of God.  
But our proportion, I take it, will better appear in the latter sort; wherefore now I come to comfort the mourners in Zion, who would feign find both heart and treasure in heaven: but of the one complain that they cannot, of the other doubt that they shall not there find it.  
Unto both which I hold forth this truth now in hand, where the treasure is, there is the heart, they go together. Therefore grant me the heart and I will easily prove the treasure, or the treasure, and I will as easily prove the heart to be in heaven: but if neither will be granted (as many times infirmity makes the one doubtful, and infidelity the other) yet I will endeavour from that which is and must be granted, to conclude that which is desired.  
Thou doubtest thy treasure is not in heaven, thou hast no part in God, no right unto the inheritance of the Saints in light. Art thou willing to live in this suspense? Dost thou labour to put far away the thought of the evil day? Dost thou resolve to take thy part in the pleasures of sin for a season, 
Mat. 8.29.  only desiring, with the Devils, thou mayst not be tormented before thy time? A woeful disposition, so to be resolved, so to be unresolved. But as I rather wish, and hope, thou art afflicted with this doubt: thine heart trembleth to think of the event: thy soul longeth, and thirsteth after that peace, which ariseth from the assurance of salvation: there is something in thee, that striveth against this doubt, and though unable for the present to clear and remove it, yet allows it no quiet entertainment. Be of good cheer, there is a seed of faith, an immortal seed, a certain and infallible conception of the new Creature in thee. That it is mixed, or rather assaulted, and exercised with fear and trembling, mistake not thy condition, it is the more hopeful & comfortable. For what is it, that hath disturbed thy security? that hath provoked, and drawn as it were into the lists thy natural infidelity? what? but the spark of faith, that when it comes (and it shall certainly come) unto a flame, will consume whatsoever opposeth itself. Faith is not known, in the Nonage, but by this conflict. Let men presume what they will, the faith that is not thus militant in the beginning, shall never be triumphant in the end. Thus even doubting, joined with diligence for resolution, argues faith, & so to call our right in question, proves that we have a right unto God's Kingdom, more firm and solid then yet we understand. And if thou be the person I take thee for, thou wouldst not change this doubtful title, claim, or pretence of thine, for all that Satan once offered to our Saviour, 
Mat. ●. 9.  and is now accepted by the Antichrist of Rome.  
Thou complainest thy heart is not in heaven: how then can thy treasure be there? do but answer me; who taught thee so to complain? many thousands are in the same state, which thou imputest unto thyself, yet complain not of it, but go with pleasure and content in the broad way. Doth nature in thee alone, above all others, find fault with itself for lack of grace? nay, assure thyself, it is grace, that desires more growth, more strength, more company, that it may overmatch and subdue nature. There is no rock more sure, than this truth of God, that the heart that complaineth of the want of grace, desireth above all things the supply of that want, useth all holy means for the procurement of that supply, cannot be destitute of saving grace. Why say I not destitute? I should say unto such an one, O man, O woman, great is the measure of the grace of God in thee. Great doubtless, if thy desire be great. For as the grace desired, 
1. Pet. 2.23.  is in part enjoyed, because the taste of grace begetteth the desire; and the desire stirred up, must needs be cherished, because God will not famish the souls of his Servants: 
Pro. 10.3.  so finally according to the desire, the grace shall be proportioned; else in vain were that promised beatitude, Blessed are they that hunger and thirst after righteousness, 
Matth. 5.6.  for they shall be satisfied. Mistake not then in the desire, all is well and safe. If thy soul long after God in the night, 
Esa. 26.9.  and thy spirit within thee seek him in the morning, there is a blessing pronounced upon thee. 
Psal. 105.3.  Let the soul of them that seek the Lord rejoice. 
2. Chron. 15.2.  For the Lord is with thee if thou be with him, and if thou seek him he will be found of thee. 
Pro. 2.4.5.  If thou seekest grace as silver, and searchest for her as for treasures (i. e. not with an idle wish, which slayeth the foolish, 
Pro. 21.25.  because his hands refuse to work: but (as the worldling seeketh his Mammon, with the uttermost of pains & endeavour) then shalt thou understand the fear of the Lord; and find the knowledge of God. It is not here as in earthly treasure; many seek, and find not, many find, and enjoy not, some enjoy, but keep not; for ere they be aware, they come to the parting place, & either the treasure takes her wings as an Eagle, 
Pro. 23.5.  and flies into the heaven, or the man must go to his Mother earth, and she will not have him, but naked, as she sent him forth. And yet such an one is said, by a common absurdity, to die rich. Indeed the child of God dies rich, and none but he. Not he, of whom it is said, 
Psal. 49.17.  he shall take nothing away when he dieth, neither shall his pomp descend after him: but he, of whom it is said, he resteth from his labour, and his works follow him: 
Revel. 14.13.  not he that goeth from his treasure, but he that goeth to his treasure. That preferred the heavenly treasures of grace, and of the word of grace, before his appointed food in time of health, and now finds them better than physic in his sickness: 
Psal. 119.72.  that esteemed them more than thousands of gold and silver, when money might have done much for him, and now finds them better worth, than all that the wide bosom of the Sea, and deep entrails of the earth could afford unto him. He dies rich; and richer than ever he was thought to live. His heart, fastening on the heavenly treasure in the time of this life, findeth his expectation not deceived, but far surmounted, at the end of this life, and hereafter i● endless and most glorious life. For as where the treasure is, there will the heart be also, so where the heart is, there shall the whole man be also.  
With great reason then may I come now to enforce the second point, not expressed, but implied by our Saviour, namely that the heart ought to be, not in earth but in heaven; and withal (for brevities sake) wind up the third, which, as the conclusion, cleaveth to the premises, that therefore the treasure must be laid up, not in earth, but in heaven.  
Consider therefore with me (Right Honourable and beloved) the Heart, the Soul of man on Earth, how many absurdities, and incongruities it importeth. It is a Spirit, of a Celestial, and Angelical, yea I may say of a Divine nature; created by God immediately, and sent down into this body, not to dwell with the body on the earth, but to teach the body the way to heaven. And shall this Spirit, this Angel, this Ambassador, deal so falsely with him that sent it, as to forget his errand, and take up his dwelling in a strange Country? Shall it be like Iehorams messengers, 
2. King. 9  that being sent to bring in jehu, forsook their Master, and turned after his mortal enemy? Shall it enthral itself so, as to prefer this land of captivity, before that of her Nativity? Shall it abase itself so, as of a Lord, and guide, to become a drudge unto the body? Shall it not uti sapientiae suae bono (as Lactantius speaketh) but abjuring it own principles, and elements, become no better than sale, to keep a carcase from rotting? Shall it, for love of an Earthly Treasure, become an Earthen Heart (Corluteum as Augustine speaketh) and accordingly frame to itself an Earthen Heaven, and worship an Earthen God? O curuae in terras animae! (saith the Poet) Oh how ill doth it beseem, I say not now the Soul, but the very body of man, which God hath erected, and advanced toward heaven, and toward himself, to stoop down to the Earth, as if it grieved a man, he had not been made a fourfooted beast? To the Earth, than which nothing is lower, but only Death and Hell (saith Lactantius) and those so near neighbours, that the Treasure which is laid up on Earth, sinks to Hell without stay, and draws the Treasurer after it without recovery.  
But here me thinks I am rounded in the ear, not so peremptorily to condemn the Having, or the laying up of earthly Treasure, seeing the Holy patriarchs, and Saints, were many of them rich, and joseph is commended for a Storer, by which means he became the feeder and store of Israel; yea, 
Gen. 49.24.  the Disciples of Antioch, 
Act. 11.20.  understanding by the Prophecy of Agabus, of a general Dearth approaching, sent a provision of store before hand unto Jerusalem: Finally, the Holy Apostle saith, that fathers must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. Cor. 12.14.  Lay up Treasure for their children; and he that doth it not, Is worse than an Infidel. 
1. Tim. 5.8.   
Oh! how are we bound to God, that leaveth us not without direction concerning any duty? For it is indeed not a liberty, but a duty, to preserve, and improve, the good blessings of God, for our own, and others commodity: But so to do, is not to Lay up Treasure on earth, in our saviours sense, vers. 19 Neither is that commandment of the Apostle any warrant for the worldling. For a man may bring this Treasure in domum, non in animam (saith the Philosopher) into his House, not into his Heart: He may set his mark, or seal, but not his Heart upon it, saith the Psalmist. 
Psal. 62.10.  Indeed to set thy Heart upon profit, honour; pleasure, and make it thy chief delight, this is to be not an user but a Lover, nor a Keeper, but a coiner, and that is a direct Traitor. For who can bear thee out, to set the stamp of thine Heart upon God's metal? To make a God of a base Mineral? And thyself more than a God, even a God-maker? So strangely do Pride and vility, meet together in an earthly mind; that he makes himself infinitely both greater, and base, than indeed he is. Greater in opinion, and presumption, while he makes new heavens, and new Gods: Base in truth, and in proof, while for such a creature of his own, he forsakes the Creator blessed for ever, and the end of his own creation, which is to be for ever blessed with his Creator.  
But it is not of flesh and blood (beloved) to observe that temper, as to have riches, and not to be had of them: to Treasure them up, and not to make them our Treasure. Even wise men among the Heathen have talked peradventure, yet misled of this wisdom; of whom we may say, as Demodocus of the Miletians, Insipientes non sunt, faciunt tamen quae insipientes, Fools they are not, yet their actions are foolish: or rather thus, They say as wisemen say, and do as fools do; vain men that did pretend the contempt of the world, but that very contempt was of the world: and therefore our Saviour avoucheth it to be Impossible with man, 
Mat. 19.23. etc.  that a rich man should enter into heaven; but with God, saith he, every thing, even this, is possible. He can teach us to rejoice as if we rejoiced not, to buy as if we possessed not, to use this world as if we used it not: He can teach us to seek these things, as our daily bread, with a secondary care, after his kingdom and righteousness: He can teach us not to resolve and say, I will be rich (the high way into temptations and snares, 
1. Tim. 6.9.  into foolish and noisome lusts which drown men in perdition) but to pray, with AGVR, Give me neither poverty nor riches, feed me with food convenient for me: 
Pro. 30.8.  He can teach us to subordinate all our labours and endeavours unto providence, saying, If the Lord will, 
jam. 4.15.  I will do this and that; He can teach us to keep under these Treasures, as dangerous subjects, in servitute, not to set them up, in imperio (èo magis Domini, quo minus cupidi, saith S. Barnard) he can teach us to reckon these blessings, as our Lords Talents; the only meditation to enure us, both to Use them with care, for his advantage, and resign them with comfort, as glad of our discharge: He can teach us to lay up even these earthly possessions in heaven, by Alms and Welldoing, whereof this Treasure is the fuel, 
1. Tim. 6.19.  so laying a good foundation, not of merit, but of assurance, against the time to come, and making us friends with the riches of iniquity, 
Luk. 16.9.  to bid us welcome into everlasting habitations. And indeed so only are riches laid up in safety. Lay them up on earth, and make them as sure as thou canst, either the moth and canker, that breed in them, will corrupt them, or the thief will break through and steal them from thee. But he that converts his riches into Alms, and good works, 
Luk. 12.33.  puts Treasure that cannot fail, into bags that cannot wax old: And relies henceforward, not upon Locks and Bars, but upon the credit and trust of God, his debtor, both for the principal, and for the interest; for the adventure and for the return. Oh it is good being Lender's, when God is the borrower, and Merchants, where Christ is the Assurer.  
Let others then distrust their Lord, and put their confidence in their servant: 
Psal. 10.3.  Let them bless themselves in their covetousness, with contempt of God: Let them trust in incerto divitiarum, 
1. Tim. 6.17.  the doubtful and inconstant lot of Earthly Treasure: But let us take heed of this Cardiacapassio, this poisonous, and pestilent humour of worldliness, that by a natural propriety strikes instantly to the Heart; so setting it on fire, that, as the fire, 
Pro 30.16.  it never saith it is enough: So poisoning it with worldly love, that where it lights, it kills the love of God, and will make even the Magistrate transgress for a morsel of bread, as Solomon speaks, 
Pro. 28.21.  
Ezek 13.19.  and the Minister to pollute God among his people for handfuls of Barley, as the Prophet Ezekiel saith: and which is yet worse, if worse may be, so possessing it with self love (which as Aug: saith, is vermis divitiarum, the canker-worm of riches) that there is little or no hope of amendment; 
Pro. 28.11.  for the rich man, saith Solomon, is wise in his own eyes; 
Pro. 26.12.  therefore more hope of a fool then of him.  
Wherefore let us leave these worldly wretches, these Antipodes to God and his Kingdom; who as men reenversed, more like trees than men, have rooted both head and heart into the earth, and set heaven at their heels: who have their portion in this life, if indeed it may be called a portion, which they shall answer for, as for pillage and robbery, being without any right in Christ unto the least morsel of bread, without any assurance by covenant of the continuance of their wealth, honour, pleasure, etc. who like the horse, are mastered and commanded by their burden; and yet this is all their consolation, while they can keep it, and the beginning, and praeludium of hell, when they are deprived of it: who happily may feel no bands, 
Psal. 73.4.  but assuredly shall have no comfort, no peace in their ends: 
jer. 17.19.  whose names being written in the earth, 
Psal. 49.18.  howsoever while they lived they blessed their souls, and were praised of men, while they were able to make much of themselves; yet being entered into the generation of their fathers, 
Vers. 19  prove that to be true that man being in honour without understanding becomes like the beasts that perish: 
Vers. 20.  who yet herein are worse than the beasts, that they must be dragged out of the prison of their graves, to behold him whom they have pierced; 
Revel. 1.7.  at what time there shall be no Moses, to stand in the gap for them, no Aaron, to step between the living and the dead, no Noah, Daniel, or job, to pity or pray for them; yea when there shall be no more mercy, no more patience, no more repentings in God towards them, but judgement without mercy, or mitigation; God laughing at their destruction, 
Pro. 1.26. Psal. 58.10.  and the Saints rejoicing to see the vengeance, that they may at length wash their feet in the blood of the wicked; when there shall be no rocks, 
Revel. 6.16.  nor mountains to fall upon them; 
2. Pet. 3.10.  when the earth and works therein, which they made their treasure, shall melt with heat and be consumed. Oh hopeless wretches! what treasure then will they have to trust to? shall not the proverb then be verified with them, 
Mal. 4.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their treasure turned into coals? not only because that day of the Lord, that burneth as an Oven, shall consume the earth where they laid up their treasure, but also because even these treasures, wherein they trusted, shall then rise up in judgement against them, 
jam. 5.3.  and eat their flesh as it were fire; so far are these earthly treasures from availing in the day of wrath, 
Pro. 11.4.  as Solomon speaketh.  
To leave these men (Beloved) and to conclude, let us embrace those heavenly treasures of righteousness, which are only able to deliver from death: let us cast in our lot with the children and friends of God; who like God himself, in some sort, have heaven for the throne of their heart, and the earth for a footstool under their feet: who even in this life, have right to all things, by covenant and promise, and therefore whatsoever they enjoy is their own, neither Man nor God can implead them for it: who whatsoever their fare be, eat of the labour of their hands, 
Psal. 128.2.  and are blessed, and it is well with them: to whom whatsoever their lodging be, the Lord giveth rest, as unto his beloved: 
Psal. 127.2.  with whom all the creatures are in league, 
job. 5.23.  affording them a commodious thorough fare, and many a comfortable bait in the way of this life: who have the Saints for their companions, 
Psal. 91.11.  the Angels for their guard, & janissaries, for whose sake even Kings are reproved, 
Psal. 105.14.  and kerbed, that they can do them no harm: of whom there is no prayer, but being perfumed with odours by that Angel, 
Revel. 8.3.4.  our Lord jesus Christ, it ascendeth up into remembrance before God: no word spoken in God's behalf, but it is written in that book of remembrance, 
Mal. 3.16.  which the Lord keepeth for them that fear him and think upon his name: no tear, shed for their own or the common sins, 
Psal. 56.8.  but it is put into that bottle and register of God: who in the time of this pilgrimage, have many a mount Nebo, many a Sabbath, many an holy exercise, many a greeting from the holy Spirit, the comforter, that gives them a token, and inkling of the land of their inheritance: who in death are full of hope, and blessed comfort, being now to pass in soul unto the celestial jerusalem, 
Heb. 12.22.23.  to the company of innumerable Angels, to the congregation of the first borne, to God, the judge of all, to the Spirits of just and perfect men, and to jesus the Mediator: who shall receive this depositum, this gage of their body, at the last day, but changed, 
Phil. 3.21.  and fashioned, according to the glorious body of our Lord jesus Christ. Oh how spiritual shall the spirit be, when even the body shall be spiritual! how glorious, when even the body shall be glorified! oh how blessed shall both soul and body be, when we shall be one with God our Saviour, when God shall be all in all unto us, 
1. Cor. 15.28. Revel. 21.3.  and our God for ever with us; our Sun to shine upon us, our Temple to hollow us, our food to nourish us, our treasure, our heavenly and everlasting treasure to enrich us! That we may therefore so choose this better part, the treasure of grace in this life, as we may not fail of the treasure of glory in the life to come: The Lord for the riches of his mercy vouchsafe us, in, and thorough our Lord jesus Christ. To whom, etc.  Pro. 10.2. 
The Treasures of wickedness profit nothing: but Righteousness delivereth from death.