Three Sermons, Sermon 1 – Title page 1
THE WAKING SLEEPER.
CANT. 5.2.
I ſleepe, but mine heart waketh.
OF this excellent part of Scripture the Author is the Holy Ghoſt, mouing the hart, and guiding the penne of that wiſe and peacefull King, called Salomon, as a tipe of him that ſhould be the Prince of peace; Iedidiah, 1. Chron. 22.9.becauſe the Lord loued him; Lemuel, as belonging to the Lord. Eſa. 9.6. 2. Sam. 12.25.The matter, Prou. 31.1.is the mutuall & ſpirituall louelove betweene Chriſt, and the Church militant: The forme is threefold, to wit, a Song, a Dialogue, an Allegorie from the condition and affection of perſons eſpouſed or affianced: The End and vſe, to ſet foorth the louelove and reſpect that is in Chriſt to vsus ward, and ought to bee in vsus toward him, in this condition and time of eſpouſals, waiting for the bleſſed conſummation, our glorious coniunction with him at his ſecond comming.
Whatſoeuer is heere ſpoken of the Church, the ſpouſe of Chriſt, in general, agreeth to eueryevery faithfull ſoule in particular; as to a part of that whole body, whereof Chriſt is the head and Sauiour: and ſuch a part, as partaketh with the whole, not onelyonly in nature, but alſo in figure and faſhion; and as a modell of that vniuerſall ſpouſe of Chriſt, is alſo it ſelfe a ſpeciall and proper ſpouſe, truely affianced vntounto the Lord.
Thus as the whole Church, ſo euerie faithfull Soule, is Chriſts 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 hee by Incarnation is her Brother, the ſonne of her Mother (viz. humane nature) but not the Son of her father.
As in the whole Church, ſo in eueryevery faithful ſoule Chriſt ſeeth and acknowledgeth a time of louelove, Ezek. 16.8.wherein hee ſweareth vntounto her, and entreth into couenant with her, ſo hand faſting her vntounto himſelfe, and himſelfe vntounto her, and that in faithfulneſſe.Hoſ. 2.20.
As the whole Church, ſo eueryevery faithfull Soule is blacke, 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, faire as the Moone, Cant. 6.9.pure as the Sunne, Mal. 4.2.as the Sunne of righteouſneſſe, Chriſt himſelfe; who, with himſelfe,Ezek. 16.14. Pſal. 50.2. giueth his owne perfect beautie vntounto his ſpouſe, ſo making Sion the perfection of beautie. And no leſſe eueryevery daughter of Sion, eueryevery faithfull Soule; but in a threefold proportion. The firſt of Iuſtification, where by the whole righteouſneſſe of our humane nature in Chriſt being imputed vntounto vsus, wee are made the righteouſneſſe of God in him. 2. Cor. 5.21.The ſecond of Sanctification, whereby wee are made cleane,Iob. 13.10. 1. Theſ. 5.23. Iam. 1.4. whole, but not wholy, throughout, but not throughly, and ſo perfect in the parts of beautie, 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 then the heauens.
This laſt perfection wee hauehave now onelyonly 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 faithfull ſoule, is acknowledged by Chriſt to be the faireſt among women, Cont. 1.7.and in compariſon of others, as the Lilie among the Thorne, Cant. 2.2. Cant. 2.14. & 4.7. Cant. 7.6.ſweete of voice, and comely of viſage, yea all faire and no ſpot, and in a word abundantly delectable.
Which if we vnderſtand of imputed righteouſneſſe, applied to vsus from Chriſt, there needeth no qualification: but if of righteouſnes imparted to vsus, & inherent in vsus,Pſal. 119. it ſheweth that wee hauehave reſpect to all Gods Commandements, Pſal. 119.176.not that wee doe not ſometimes goe aſtray; and that wee aime and endeauour after perfection, Ph…l. 3.12, 13.not that we hauehave already attained thereto.
For this cauſe the Church in the entrance of this Song, doth as well confeſſe her ſelfe blacke, Cant. 1.4.as auouch her ſelfe comely: and in theſe words, no leſſe complaineth of the drowſineſſe of her fleſh, then reioyceth in the wakefulneſſe of her ſpirit. I ſleepe, but mine heart waketh.
For being to ſet before vsus a ſorrowfull type of her owne vnkind and ſinful ſluggiſhneſſe, denying entertainement to her louing Sauiour, and of the chaſtiſement inflicted on her for her amendement, ſhee firſt telleth vsus in what ſtate ſhee was, when her Lord made tender of louelove vntounto her; to wit partly ſleeping, and partly waking. A ſtate mixed or compounded, and that of contraries; but with diſtinction, as may ſeeme, of the ſubiects wherein they are. I ſleepe, that is my naturall, or vnregenerate part: but mine heart waketh, that is, the ſpirituall or regenerate part in mee. Not that ſome one created part is in a Chriſtian, either regenerate or corrupt, ſome other not: but becauſe the whole man, and eueryevery part, is partly ſanctified, and partly ſinfull, partly ſpirit and partly fleſh. Herevpon it is truely ſaid I ſleepe; that is, mine whole nature is ſubiect to infirmitie through ſinne; or (as Rom. 7.18) in me, that is in my fleſh, dwelleth no good thing: and as truely, mine heart waketh, that is, there is in me an hidden ſeede of God, 1. Ioh. 3.a principle of Grace, an inner man, that ſuffereth me not to conſent to ſin, but rowſeth me vp, and armeth me againſt it;Rom. 7.22. ſo that it is no more I that doe it, but ſin that dwelleth in me. Rom. 7.20.In a word, the whole nature of man is as the ayre, to wit a receptacle, firſt by creatiō of light alone without darknes, that is of grace without ſinne: ſince the fall, of darkeneſſe alone without light, ſinne without grace: after conuerſion, of a twylight, light and darkneſſe, grace and ſin, entermingled throughout, and iuſtling at one another;G…l. 5.17. Prou. 4.18. 2. Sam. 3.1. but grace (as the morning light, or as the houſe of Dauid) waxing ſtronger, and corruption weaker: Finally in Heauen, as in Paradiſe, ſhall bee no night, no ſinne at all, but a perpetuall Sun-ſhine of grace, without ſo much as any miſt or cloud of corruption.
The ſumme then is, that in this world the ſtate of the Church, and of eueryevery member of it, is a ſleepie watchfulneſſe, or a waking ſleepineſſe, that is, a mixture of ſleepe and waking, ſinne and grace, fleſh and ſpirit. Which that wee may duely conſider of, let vsus ſeuer them, and begin with the former.
I ſleepe.
THe Church confeſſing that ſhee ſleepeth, teacheth vsus,
Firſt that we all, as many as are members of this body, are apt to ſleepe, that is, to be ſurpriſed with the infirmitie of the fleſh, notwithſtanding the readineſſe of the ſpirit. Matth. 26.41.The ſpirit indeede is ready (ſaith our Sauior of his drooping and drowſie Diſciples) but the fleſh is weake.
For the opening of this point, conſider.
1. What the ſpirituall ſleepe is.
2. In whom it is found.
What the ſpirituall ſleepe is we ſhall ſee by comparing it with the naturall. The naturall ſleepe is a ligation or binding vp of the inſtruments of ſenſe and motion; cauſed principally by vapours aſcending from the ſtomacke into the braine, Secondarily, by wearineſſe, extreme cold, or heate, frication, Muſik; finally whatſoeuer doth either conſume or benum the ſpirits: & the end of ſleep, is that the ſpirits and naturall heate retiring inward, may attend to the refection and nouriſhment of the body.
Agreeably in the ſpirituall ſleepe of ſinne may be noted.
1. The ligation of the ſpirituall ſenſes; whereby it commeth to paſſe that men hauehave eyes and ſee not, Eſa 6 9.10.eares and heare not, 1. Cor. 2.14.hearts and vnderſtand not the things of God; neither can they perceiue them (wanting the vſe of ſpirituall ſenſe) becauſe they are onelyonly ſpiritually diſcerned.
2. The ſurceaſe of ſpirituall motion; the naturall man neither doing the workes, Ro…. ….12 17.nor walking the wayes of God.
3 The cauſes are alike; to wit,
Either principall; the vapours of worldly and fleſhly luſts, 1. Pet. 2.11. Eph. 4. Luk. 21.34.fighting againſt the ſoule, darkening the cogitations, oppreſſing the heart; and ſo ſhutting out all heauenly thoughts and affections: or ſecondary; as wearineſſe in holy exerciſes, ſuch as ſurpriſed the three excellent diſciples, Mar. 14.37.40.whom our Lord choſe to aſſiſt him in his agonie: extream colde of feare,Math, 26.70. ſuch as benummed S. Peter vntounto the deniall of his Maſter: and no leſſe extreame heat of vnaduiſed zeale, ſuch as incenſed the two ſonnes of thunder to demand fire from heauen vponupon the Samaritans by a falſely-ſuppoſed ſpirit of Elias: Luk. 9.54.frication whereby the itching eare is ſcratched with fables or flatteries, in ſtead of truth: muſicke,2. Tim. 4.3.4. whereby the diuell, in his ſyrens, the world, and the fleſh, ſingeth lullaby, ſpare thy ſelfe, Reioyce, O young man, Math. 16.22. Eccleſ. 11.9. 1. Cor. 15.32.33.in thy youth, Let vsus eat and drinke, for tomorrow we ſhall dye, &c.
4 The end of ſpirituall ſleepe is, that our care and endeuour being diuerted from heauenly things, we may fully take thought for the fleſh to ſatisfie the luſts thereof.Rom. 13.14.
Thus as the naturall ſleepe leaueth little,1. Sam. 19.13. or no difference betweene Dauid and Michols Puppet: ſo this ſpirituall ſleepe of ſinne maketh an Idoll of a man. Looke what a thing an Idoll is, (ſaith the Pſalmiſt) that hath a mouth and ſpeaketh not,Pſal. 115.5.8. eyes and ſeeth not, &c. ſuch is the Idolater: ſuch is eueryevery ſinner. EueryEvery ſinner ſetteth vp an Idoll of ſinne in his heart, Ezek.worſhipping the creature (happily his owne creature) and forſaking the Creator:Rom. 1.25. and that Idoll of ſinne taketh away the hart from God, ſo filling it with the louelove of the world, Hoſ. 4 11. 1. Ioh. 2.15.that the louelove of the Father can finde no lodging nor entertainment.
Finally as the naturall ſleepe is an image of death, ſo is the ſpirituall. Yea ſleepe and death in this caſe, as twinnes are ioyned, yea confounded. Lighten mine eies (ſaith Dauid) that I ſleepe not in death: Pſalm. 13.3.and the voice of the Goſpell, waking the ſpirituall ſluggard (as dead in treſpaſſes and ſinnes) is,Eph. 2. Awake thou that ſleepeſt, Eph. 5.14.and ſtand vp from the dead, &c.
Such is the ſleepe of ſinne: now let vsus ſee who be the ſleepers. Wee ſhall find them to bee of three ſorts.
1 Sinners vncalled, ſleepers not yet wakened; ſuch all men are or were, being borne ſluggards, none vnderſtandeth, none ſeeketh after God, Rom. 3.10.11.12none doth good, &c. Naturaliſts make it queſtionable whether man beginneth to liue ſleeping or waking, by reaſon of the ſtupidity that is in him more then in other liuing creatures: but in Diuinity it is without doubt, that ſince firſt our nature fell aſleepe in Adam, eueryevery man taketh his beginning of beeing in this ſleepe of ſinne. Behold (ſaith Dauid) I was borne in iniquity, Pſalm. 51.5.and in ſinne hath my mother conceiued me: and Zophar deriding the fond conceit men hauehave of their owne wiſedome,Iob 11.12. vaine man (ſaith hee) would bee wiſe, though man borne (that is,Iohn 3. till he be borne againe) be a wild Aſſe colt.
2 Called, but not choſen, wakened but fallen aſleep againe, and that more dangerouſly then before,2. Pet. 2. whoſe latter end is worſe then their beginning. Theſe beſides the hereditary habite of ſluggiſhnes, hauehave by relapſe, doubled the diſeaſe, and are giuen ouer to the ſpirit of ſlumber, Eſa. 29.10. Heb. 6.from henceforth neuer or very hardly to be awakened.
3 Effectually called and conuerted; in whom the originall ſluggiſhneſſe of nature is in part corrected, and the relapſe into the ſpirt of ſlumber by grace preuented: yet euen in them the remainders of naturall corruption hauehave place and power, vntill by that almighty voice of the ſonne of God, Ioh. 5, 28. Pſalm. 17.15.they ſhall bee wakened the ſecond time vntounto immortality, and perfection.
In this third ranke is the ſpouſe of Chriſt in this place, and all Gods children in the time of this life, to wit, ſleeping, but not wholy, waking, but not throughly:Rom. 7.19. neither willing the euill that they doe; nor doing the good that they would. The vapours of worldly luſts not yet ſo diſpelled, but that (feeling in their heart what Rebecca felt in her wombe,Gal. 5.17. an inteſtine warre) they are manie times brought on their knees to pray with Dauid, Pſal. 119.36.37Incline mine heart vntounto thy teſtimonies, and not vntounto couetouſneſſe. Turne away mine eies from behoulding vanity, and quicken me in thy Law and many times to crie with Paule, Rom. 7.24.O wretched man that I am, who ſhall deliuer mee from the body of this death? Adde heereto much wearineſſe and vnwieldineſſe in holy exerciſes: much couldneſſe in maintaining Gods cauſe and partie: much partiality in zeale, maintaining a priuate ſpirit of enmity vnderunder colour of the cauſe of religion: much preiudice in hearing the word, readie to count him an enemy that telleth an vntoothſome truth: Galath. 4.much lingering and liſtening after the voice of the charmer (flatterie neuer wants welcome, while ſelfe-louelove is at home) who hauing more of the ſerpent to beguile then we to beware, will at times get within vsus, and lull vsus aſleepe in ſecurity and ſenſualitie.
In a word, to this trueth the confeſſions of all the Saints touching both their generall inclination to ſinne, and particular falls (many of them extant vnderunder their owne hands) doe prooue plentifull teſtimonie; ſhewing that as all men, dwelling in houſes of clay, betweene whiles (will they nill they) ſleepe by reaſon of bodily infirmitie, and, though by an vnwelcome heauineſſe, nod toward the earth, as it were pointing to their naturall Element, ſo euen the beſt of Gods children, compaſſed with fleſh and bloud, cannot but at times bewray their folly and vnſtedfaſtneſſe.-Quandoque bonus dormitat Homerus. The beſt Artiſt hath not alwaies his wits awake: and the moſt circumſpect Chriſtian doth not alwaies ſtand vponupon his gard of faith and a good conſcience.
In proſperitie, we are apt to be ſecure, preſuming that We ſhall neuer be moued. Out of this ſleepe the Lord ſeeth it needfull to waken vsus by afflictions. Securitie and ſafetie meete not together. He that ſaid,Psal. 30.6.7 I ſhall neuer be moued, immediately confeſſeth, Thou didſt hide thy face, and I was troubled. But hee that ſaid, my foot ſlideth, found cauſe to acknowledge,Pſal. 94.18 Thy merciemercy O Lord ſtaied me vp.
In time of triall and trouble, leaſt cauſe indeede, but manie times moſt minde to ſlumber, at leaſt moſt temptation. The three Diſciples neuer more heauie-headed, then when Satan was now readie to ſift them, and good men wee ſee, neuer more in danger to be in louelove with life, loath to die, or vnmindefull of death, then when the arreſt is now granted forth. The ſtorme it ſelfe is not ſufficient. Sathan muſt, if it be poſſible, caſt Palinurus into a ſleepe, that when the Pilot (I meane Chriſtian watchfulneſſe) is ouer-board, he may be in hope to bring the Barke vnderunder water.
In times of holy exerciſes, when the eye ſhould bee moſt broad awake to behold the beautie of the Lord, Pſal. 27.4in viſiting his Temple, the eare, as it were, a freſh boared to heare what the Lord God will ſay, Pſal. 40 Pſal. 85.and heart and lips enlarged to ſhew forth his praiſe, euen then, manie times, doth Satan and our owne fleſh watch vsus a ſhrewd turne, and labour to take vsus napping. What affinitie hath an Oratorie with a Dormitorie? Ierem. 7 Ezek. 33.31Yet euen the houſe of prayer is many times a priuie witneſſe of our noddings, or of the wandering of our hearts after couetuouſneſſe, Pro. 5.14and wee are in danger to be brought into all euill in the midſt of the Congregation and Aſſembly.
Finally (which requireth ſpeciall conſideration) if euer a Chriſtian bee like him that ſleepeth in the toppe of the maſt, Prou. 23.34compaſſed with danger, voide of care; it is after ſome ſpirituall feaſt of grace, or victorie ouer ſinne. Wee vſe to ſay, When the belly is full, the bones would be at reſt. In ſuch like manner it fared here with the ſpouſe of Chriſt. Shee had feaſted her welbeloued, and was feaſted by him, in the verſe immediately foregoing: inſtantly ſhee betakes herſelfe to her vndermeale, or afternoones nap,2. Sam. 11.2 like Dauid, & with like perilous conſequent. Hee ſlipt into occaſion of euill, and ſhee letteth ſlip an opportunitie of grace. It was a feaſt vntounto Peter to heare that voice of Chriſt,Matt. 16.17 Bleſſed art thou Simon, the ſonne of Iona, &c. but it was ſower ſauce that followed ſhortly after; when, vnmindfull of his confeſſion, and tendering his maſter, but after the fleſh, 2. Cor. 5.16without reſpect to his office, hee gat a curſe inſtead of a bleſsing, Mat. 16Get thee behind mee Sathan, thou art an offence vntounto mee, &c. Bleſſed Paul, extraordinarily admitted to a taſt of heauenly glorie in the Paradiſe of God,2. Cor. 12.2 Verſ. 4how hee fared he is not able to expreſſe: but how, through infirmitie hee was in danger to hauehave beene tranſported another way, that he willingly acknowledgeth; and how, by Gods appointment,Ʋerſ. 7 the meſſenger of Sathan was ſent to buffet him, and to pricke him, that he might be kept awake from the danger of ouer-weening. Our fleſh, counterpoized with the ſpirit, maketh vsus like the ballance, of which if one ſcale be lifted vp, the other will aſſay to goe as high as it, and turne downe the former as low as it ſelfe. And Sathan (as Hannibal ſaid of Marcellus) is neuer quiet, conquering, or conquered: but conquering purſues his Victories, and conquered labours to recouer his loſſe.
If theſe things be ſo, and that we be all of ſo heauie a mould; Oh how highly are we to eſteeme the goodnes and patience of God, that is content to entertaine ſuch dullards into his ſeruice? Hee that is ſerued of Cherubims and Seraphims, that flie ſwiftly to doe his Commaundement in obeying the voice of his Word; Pſal. 103.20and yet findeth not due ſtedfastneſſe in ſuch ſeruants, Iob. 9.18but is able to lay folly vponupon his Angels: that he ſhould take delight in the children of men; Prou. 8.31admitting vsus into his ſchoole, who are as Children weaned from the milke, Eſa. 21.9and drawne from the breaſts: Ʋerſ. 10to whome precept muſt bee giuen vponupon precept, precept vponupon precept, line vntounto line, line vntounto line, there a little, and there a little. That hee ſhould accept the will for the deed, and through the weakneſſe of the fleſh, Mat. 26.41diſcerne and approoue the readineſſe of the ſpirit. That he ſhould not deale vponupon aduantages with ſo vnprofitable ſeruants, but ſpare vsus, as a man ſpareth his owne ſonne that ſerueth him; Mal. 3.17 Pſal. 19.11yea appoint great reward for weake or rather no ſeruice. Who would not louelove and honour ſo kind a Lord? Who would denie anie of that little hee can doe vntounto ſo indulgent a maſter? Who would not take his part, ſtriuing againſt ſinne, Who in vnſpeakeable merciemercy forgiueth and couereth iniquitie, tranſgreſson, Exod. 34.7and ſinne?
On the otherſide how meanly ought wee to account of any ſeruice that we can performe? and When wee hauehave done our best confeſſe that we are vnprofitable ſeruants? Luke 17.10If therefore vnprofitable, becauſe we hauehave done no more then dutie, much more becauſe wee hauehave done much leſſe. Let Papiſts, and Familiſts, and what other broods ſoeuer of the ſelfe-righteous Phariſes, dreame vntounto themſelues a Legall perfection in this life:Mat. 5.20 Oh Let our righteouſneſſe labour to exceed theirs, but let our opinion of it come as ſhort, as our endeauor ſtriueth to exceed. For how can our Lord but bee a looſer by ſuch drowzie-headed ſeruants, that euer and anone are nodding and ſlumbring, yea ſometimes falling (with Eutychus) into a dead ſleep;Act. 20.9 Ioh. 11if not (with Lazarus) lying foure dayes in this ſleepe of death till wee ſtinke againe, and hauehave neede of that loud voice of Chriſt to awaken vsus, and by a new Reſurrection, Pſal. 51.10or Creation, to reſtore vsus to the life of grace? The Crabtree, though grafted with the beſt grafts, yet ſendeth forth manie wilde ſhoots from the natiue ſtocke; which if they be not cut off wil ſtarue the better fruit:Ioh. 15.2 and in the beſt branches of the vine of Chriſt, there is ſomewhat continually to be pruned away.
And what greater comfort can there bee to a poore Chriſtian, labouring of infirmities, then to hauehave the ſeuerall confeſſions of the beſt ſeruants of God in all ages, concurring with this generall acknowledgement of the whole Church militant, and confirming that they were (as the Holy Ghoſt ſpeaketh of Elias) all ſubiect to the like paſsions as wee are?Iam. 5.17 As ill might we ſpare ſuch precedents for conſolation, as the examples of their vertues for imitation. For why ſhould wee doubt of that merciemercy from God, wherof they hauehave had, and recorded the experience? Nay the good Lord will ſee a difference betweene the ſleeping Chriſtian, and the dead worldling, and will ſay of thee as of Lazarus, Ioh. 11he is not dead but ſleepeth: Or if this ſleepe bee (as in it ſelfe it is) a death, yet ſo deare art thou vntounto Chriſt in regard of his worke of grace in thee, and the manifeſting of his glorie by thee, that he will certainly rayſe thee vp, and reuiue thee.
Finally it concerneth vsus all in Chriſtian prouidence for our ſoules ſafetie,Luc. 21.36 as to watch and pray continually, that wee be not lead into temptation, ſo obſeruing the fore-mentioned times, and aduantages of Sathan, and our owne corruption, to plant a double guard when the danger is more then ordinarie.
And namely in time of proſperitie to meditate often and ſeriouſly of the vanitie and inconſtancie of all earthly comforts, that ſo wee may come to reioyce, as if we reioyced not, 1. Cor. 7.30.31and to vſe the world as if we vſed it not. In the daie of wrath be of good comfort ſayth Salomon; Eccleſ. 7.16yet euen that while the dayes of darknes are to bee remembered, Eccleſ. 11.8which ſhall certainly come, and ſhalbe manie.
Eccleſ. 7.16In the daie of affliction, Conſider, ſaith the wiſe King. Hee that in the calme prepareth not for a ſtorme, is manie times greatly endangered: but he that in the ſtorme ſticketh not cloſe to the helme, is ſure neuer to ſee the port. In peace to prouide for defence is of wholſome policie: but in time of warre, and in the day of battle, to ſtand vponupon our guard againſt a vigilant Enemie is of meere neceſſitie. Inordinate ſleeping is an enemy to the beſt health; but in a caſe of extremitie, ſuch as the trauaile of childbirth, the Lethargie, or the ſweating ſickneſſe, euen to ſlumber is accounted mortall. So for a Chriſtian at any time to bee ſecure importeth danger: but in affliction to bee ſenceleſſe,Ier. 5.3 to be ſmitten, and not to ſorrow (as the Prophet complaineth of he deſperate Iewes) and when the Lord calleth vntounto weeping and mourning, Eſa. 22.12, &c.vntounto baldneſſe, and ſackcloth, then to ſay with the careleſſe world,1. Cor. 15.32 Let vsus eat and drinke, for to morrow wee ſhall die, is an iniquitie inexpiable, and betokeneth deſtruction vnauoidable. It is a plauſible deluſion, to put farre away the euill day, Amos 6.3and to catch at the Eagle of worldly proſperity,Pro. 23.5 when ſhee hath allready taken wing: but let that voice ſound in our eares, wherewith the Lord rowzed Baruch, ſleeping this very ſleepe, ſeekeſt thou great things for thy ſelfe? Ier. 45.5ſeeke them not; for beholde, I bring a plague, &c.
In ſeed-time the Crow is buſie, therefore the Huſbandman ſleepes not. Sathan if hee cannot hinder the Plough, labours to preuent the Sickle; and to that end followes the Seedeſman ſowing the Word of grace,Mat. 13.3. &c. that if it lie vncouered, or vnwatched, he may immediately catch it away. Mar. 4.15. Ec…l…ſ 4.17Wherefore the counſell of the wiſe Preacher is to take heed to thy foote, when thou entreſt into the houſe of God, and bee more neare to heare, then to offer the Sacrifice of fooles. Wilt thou preuent the rauening crow? hide the word in thine heart, Pſal. 119.11as one that heareth for afterwards, and intendeth to reape, and liue vponupon that which is ſowne.Eſa. 42.2… But let it bee a poore and contrite heart, trembling at the word of the Lord; for that will neuer ſleepe when God ſpeaketh:Eſa. 66.2. Luc. 8.15.and let it bee an honeſt and good hea…t; for that will both keepe the word, and bring forth fruite with patience.
To conclude, as often as we receiue any portion of the light of grace, it behooueth vsus to be prepared for ſome new aſſault of the enemie of grace.Hebr. 10.32. After light commeth a fight, ſaith the bleſſed Apoſtle. Wee are in this life continually militant.1. King. 20.11. Let not him therefore that putteth on the armour boaſt, or promiſe himſelfe reſt, as hee that putteth it off. Iam 4.7.Sat in being reſiſted flieth; but ſo flyeth, as intending to fight againe: ſo when all his tentations preuailed not with our Sauiour, he departed from him, but it was but for a ſeaſon. Luk. 4.13.Hee returned ſhortly in another ſhape;Iohn. 6.70. Math. 16.23. in Iudas Iſcariot, yea in Simon Peter himſelfe. Now he can no more purſue that m…nchild, Reuel. 12.5.beeing taken vp vntounto God, and to his throne, he wageth ſpitefull, and perpetuall warre with the Woman, that is the Church,Verſ. 13.17. and with the remnant of her ſeed, which keepe the commaundements of God, and hauehave the testimony of Ieſus Chriſt.
The Panther is ſaid ſo to hate man, that he wreaketh his rage vponupon the very image: ſuch is the hatred of Satan againſt the Lord. Wherfore the more thou are transformed into the image of Chriſt, 2. Cor. 3.18.the leſſe it behooueth thee to ſleepe, for feare of him, who if he may, will either bereaue thee of it, or perſecute thee for it.
And thus much we learne from the conſideration of the drowſie eſtate of the ſpouſe of Chriſt: but whereas this is not only affirmed of her, but confeſſed by her, we are further to note, that the true children of God, and members of the Church, doe not ſleepe ſoundly, or of purpoſe.
He that ſleepeth ſoundly, cannot tell that he ſleepeth, and hee that ſleepeth purpoſely, doth not complaine that hee ſleepeth. But as the man that faith, I fall, ſhewes his danger, not his determination; and Peter ſaying I ſink, ſhewed his feare, not his purpoſe: ſo the ſpouſe of Chriſt ſaying I ſleepe, bewrayes her infirmitie, not her reſolution; and taking her ſelfe in the manner confeſſes her weakenes, and implores the mercy and aide of Chriſt to couer and to cure it. As if ſhe had ſaid, I ſleep and ſhould not, I ſleep and would not; which Paul more expreſly acknowledgeth,Rom. 7.19. The euill that I would not that do I. Thus whoſoeuer is borne of God ſinneth not, 1. Iohn 3.9.ſleepeth not; to wit, not of purpoſe, or with full conſent: not as ſenceleſſe of the diſeaſe, or careleſſe of recouery. Dauid, though hee had fallen into a fearefull ſyncope, and had lyen in the ſowne of ſinne (vnderunder ſome generall and ouerly repentance) for the ſpace almoſt of a yeare; yet pleads for himſelfe, and prooues himſelfe to bee fitted for pardon and grace. For, ſaith hee, I know mine iniquities, and my ſinne is euer before me.Pſal. 51.3.
Eccleſ. 7.22.Surely, ſaith the Preacher, there is no man iuſt in the earth, that doth good, and ſinneth not. None ſo ſtedfaſt, but many times falleth; Pſalm 143, 6. Pſal. 73.23.yet in falling he reacheth God his hand, and the Lord holdeth him by the right hand: none ſo faithfull, but many times ſtrayeth; Pſal. 119.176. Rom. 7.24.yet euen ſtraying, deſireth to bee ſought out, and reduced: none ſo quickned, but beareth a body of death about him; from which hee wreſtleth and ſigheth to bee deliuered.
From hence ariſeth a remarkable difference between the godly and the wicked, the regenerate and the naturall man. EueryEvery man ſleepeth, but eueryevery man is not a ſluggard. EueryEvery man ſinneth, but eueryevery man is not (properly) a ſinner. To giuegive names betokeneth rule: ſinne cannot denominate, but where it is predominant. The regenerate therfore ſaith, I ſleepe and would not: the naturall man ſaith, I ſleep, and will ſleepe. The one ſleepeth of infirmity (ſinnes of infirmity are proper to the regenerate) the other of purpoſe: the one complaining, the other boaſting, and reioycing; for the foole maketh a mocke, and a paſtime of ſinne. Pſal. 52.1. Pro. 14.9. & 10.23. Pſalm 13.3. Pro. 6.10.The one ſayes with Dauid, Lighten mine eies that I ſleepe not in death: the other ſayes with the ſluggard, yet a little ſleepe, a little ſlumber, a litle folding of the hands to ſleep. The one ſo ſleepes, that hee deſires to be awakened: the other verifies that of the Prophet touching the blind watch men of Iudah, Eſay 56.10.They lye and ſleepe, and delight in ſleeping. And as he that wold ſleepe, withdrawes himſelfe from company and noiſe, layes himſelfe downe, puts out the light, or ſhuts his eyes againſt it: ſo the naturall man addreſſes himſelfe vntounto the ſleepe of ſin, auoiding the company of ſuch as would diſſwade him, ſtopping his eares (with the deafe adder) againſt the voice of the wiſe charmer, Pſalm 58.4.5.ſowing a pillow of eaſe vnderunder his elbow,Iohn 3.20. Math. 13.15. ſhunning the light of the word of grace, or ſhutting his eies againſt it, quenching the ſpirit, deſpiſing prophecie; yea turning the light that is in him into darkeneſſe: Math. 6.23.ſo that it may bee ſaid of him his courſe is euill, Ier. 23.10.and his force is not right: hee is not ſurpriſed of ſin, but hunteth after it, or maketh it his plowing and tillage.Hoſ. 10.13.
Contrariwiſe the regenerate man is ſo far from compoſing himſelfe vntounto this ſleepe, that in ſleeping, hee 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. hauing a watchfull Lion for his aduerſary) or to the nightingale which is ſaid to ſleepe with her breſt vponupon a thorne for feare of the ſerpent; for euen ſo the Chriſtian, hauing the old ſerpent for his mortal and watchfull enemy, ſetteth to his heart the comming of Chriſt,2. Cor. 5.11. and the terrors of the Lord, that if he once begin to nodde, the pricke of conſcience may waken and admoniſh him. Of ſuch an one, when he doth ſleepe, well may it be ſaid, ſleepe hath caught him, not he it. In this then are the children of God knowne, and the children of the Deuill: 1. Ioh. 3.8.9.10He that committeth ſinne is of the Deuill: but whoſoeuer is born of God ſinneth not; that is, liueth not in a trade,Pſal. 139.23.24. Pſalm. 1.1. or way of ſinne (God himſelfe being Iudge) ſteppeth perhaps, but walketh not in the counſell of the wicked; ſtrayeth, but ſtandeth not in the way of ſinners; ſtumbleth, but ſitteth not vponupon the chaire of the ſcorners.
This word of trueth therefore, duly diuided, 2. Tim. 2.15. Pro. 28.13.on the one ſide denieth fauour to him that hideth and fauoureth his ſinnes: on the other ſide to him that confeſſeth and forſaketh them aſſureth mercy.
Nothing is more eaſie, or familiar, then for a wicked man to deceiue himſelfe, ſpeaking peace vntounto his owne ſoule, whiles the Lord denounceth warre and hoſtility againſt him;2. Pet. 2.19. and promiſing himſelfe liberty, whiles hee is the ſeruant and bondſlaue of corruption: apt to thinke that the infirmities of the Saints, confeſſed, and complained of ſhould beare him out, reſting and reioycing in the ſame or the like ſinnes: loath to bee perſwaded that any one ſinne, vnrepented of, ſhould proue and pronounce him to be in the gal of bitterneſſe, Acts 8.23.and in the bond of iniquity: ready to plead for his ſinne, as Lot for Zoar, It is but one, Gen. 19.20.it is but a little one: and to account it little leſſe then meritorious, that he obſerueth the publique exerciſes of piety, & is reſtrained from groſſe and odious crimes, by good nature (as they terme it, that is, a calme temperature of body) good nurture, ciuility, policy, feare of ſhame and puniſhment, deſire of honour and reward, or ſome ſuch like ſnaffle, whereby God keepeth vnſanctified men in peace and outward order.
But alas! There is no peace, Eſa. 48.22. Pſalm. 85.8.ſaith the Lord, vntounto the wicked. He ſpeaketh peace indeed; but it is onelyonly vntounto his people, and to his Saints, and that with condition, that they turne not againe to folly. To none therefore, but ſuch as count their ſinne their folly, and reproach; Ier. 31.19.and ſo turne from it, that they intend neuer to returne thereto againe. Peace ſhall bee vponupon Iſrael, ſaith the Pſalmist, Pſalm. 125.5.but ſuch as turne aſide by their crooked waies, them ſhall the Lord lead with the workers of iniquity. Whither? but to fearefull deſtruction.Pſalm. 68.21. For ſurely God will wound the head of his enemies, and the hairy ſcalpe of him that walketh in his ſinnes. What a folly for him to dream of liberty, who is taken by his owne iniquities and holden with the cordes of his owne ſinne? Prou. 5.22.or to rank himſelfe with the penitent ſaints, who goeth far…e beyond them in ſinning, & neuer aſſayeth to follow them in repenting?Iam. 2.10. or to count that one ſinne, which implieth, by iuſt conſequence, the breach of the whole law; and that a little ſinne, that is not mortified by any meaſure of ſanctifying grace? not other mens ſinnes (from which the Phariſee thinketh hee can cleere himſelfe) but thine owne wickedneſſe muſt correct thee, Luke 18.11. …er. 2.19.and thine owne turnings backe reprooue thee. Mar. 6.17. &c.Yea amongſt and aboue the reſt, thy ſpeciall ſinne, thine Herodias, beſt beloued of thee, moſt preuailing with thee, ſhall affoord a ſpeciall triall with, or againſt thee. Againſt this, as againſt the Arch-rebell, eueryevery vpright ſouldier of Chriſt chiefly warreth; I was [vpright] alſo with him, Pſalm. 18.23.ſaith Dauid, & hauehave kept me from [my] wickednes. Iob. 20.12.13.This thou fauourest, and wilt not forſake it, but keepeſt it cloſe in thy mouth, and hideſt it vnderunder thy tongue; deſiring ſecretly to ſuck the ſweetneſſe of that morſell, loath by any meanes to ſpit it out. Yea ſo well doſt thou louelove it, that if at anie time thy ſtomacke (made queazie by the threats of Gods Law, or tokens of his wrath) doe vomite it vp,2. Pet. 2.22. it is not long ere, with the dog, thou returne, and licke it vp againe. 1. Iam. 15.13. &c.Let ſuch a man ſay while hee will (with Saul) I hauehave fulfilled the commandement of the Lord, I hauehave ſlaine the Amalekites &c: the lowing of this fat Oxe, the bleating of this choice ſheepe, this Agag, yet liuing, and not fearing death, will conuince him of rebellion, & of casting away the Word of the Lord.
But as for thoſe that (poſſeſſed with the ſpirit of the ſpouſe) doe feelingly acknowledge, and bewaile their infirmities and ſins, they may aſſure themſelues to find the ſame fauor from the heauenly Bridegroome; who, in this caſe, is faithfull and iuſt to forgiue our ſins, 1. Iohn 1.9.and to cleanſe vsus from all vnrighteouſnes. This is that voice of which hee ſaith, Let mee heare thy voice, Cant. 2.14.for thy voice is ſweet. So ſweet, that it inſtantly procureth both audience & anſwer from the Lord. No ſooner doth the ſpouſe ſay, I ſleepe, but immediately ſhee is both heard of her beloued, and heareth the voice of her beloued, haſting to awaken her. When Ephraim lamented, Ier. 31.18. v. 20.the Lord hearkned and heard him; and ſo heard, that his bowels were troubled for him. Pſal. 32.5.And Dauid reſoluing with himſelfe to confeſſe his ſinne againſt himſelfe, found preſent pardon, both of the guilt, and puniſhment of his ſinne. And if the Lord iuſtifie, who ſhal condemne? If a mourning ſinner ſhall ſtand before the great Iudge of all the world, what need he feare the iudgment of any conſiſtory, either oppoſite to that high court, or inferiour?
Satan is ready, for his malice vntounto Chriſts kingdom, and ſubiects, to ſhew himſelfe the accuſer of the brethren; Reu. 12. verſ. 10.traducing thoſe whom hee cannot ſeduce as he deſireth. Thus he dealt with Iob & with Iehoſhua; charging them both with ſinne, though vponupon contrary preſumptions:Iob. 1.9.10. the one with temporizing in religion, becauſe of his proſperity: the other with vnworthineſſe to doe God ſeruice, by reaſon of the badge of afflictiō and ſmoake of the fiery triall, Zach. 3.1.2.which was vponupon him. But loe the Lord vndertaketh for his weake ſeruants. Euen the Lord that hath choſen Ieruſalem, reprooueth Sathan, and diſprooueth his accuſations; cauſing the iniquities of his elect to depart from them, and cloathing them with change of raiment.
And not Satan only, but euen men alſo, tranſported with malice, or with preiudice, are apt, ſeeing the infirmities of Gods children, to charge their whole profeſsion with hypocriſie, and to ſay, Is not this thy feare, thy faith, Iob. 4.6.thy patience, and the vprightnes of thy waies? It is hard not to be an hypocrite in his eyes, that maketh no profeſſion of godlineſſe. But that man of all others hath ſet his face fartheſt from God & goodneſſe, that (doe what he will) feareth not the imputation of hypocriſie: ſuch mens cenſure as it is moſt ruthles, and reaſonleſſe; ſo it is leaſt of all to be regarded. For what can be more contrary to the iudgement of God, and of truth? The Lord ſeeing thy repentance, turneth away his eies from beholding thy ſinne: but theſe men are ſo glad to ſee thy ſinne, that they are loath to take knowledge of thy repentance.
Againſt ſuch therefore thy iuſt defence is to appeale to him that iudgeth righteouſly; 1. Pet. 2.23. Iob. 16.19.ſaying with Iob, my witneſſe is in the heauens, and my record is on high.
But of all accuſations and cenſures, that of conſcience, as it is neereſt and moſt inward, ſo doth it moſt vſually exerciſe, and moſt ſharply afflict the weake Chriſtian.1. Iohn. 3.20. For if our heart condemne vsus, how much more God, who is greater then our heart, and knoweth all things? Notwithſtanding as Dauid examineth the iudgment of men,Pſalme 58.1. ſo may wee that of conſcience; and ſay, is it true O conſcience? ſpeakeſt thou iuſtly? iudgeſt thou vprightly? Conſcience accuſing iudgeth alwaies for God; not alwaies with God, and as God. For ſometimes, as Iobs friends it maketh a lye for God; Iob 13.9.to wit, not purpoſely, but as miſenformed, or not ſufficiently inſtructed. Thus many times it paſſeth an vniuſt ſentence vponupon the weake Chriſtian, hauing an eye onelyonly vntounto the nature and quality of the ſinfull action, not vntounto the diſpoſition of the heart in ſinning. If I regard wickedneſſe in mine heart, ſaith Dauid, Pſalme 66.18.the Lord will not heare me. Not to fall into ſome grieuous ſinne, contrary to thy purpoſe and courſe, but to ſet thy heart vponupon it, argueth a child of wrath. Dauid committed adulterie, as did Abſalom, and murder, as did Ioab: but Dauid was of them that fall by occaſion, Gal. 6.1.they vponupon deliberation: hee with remorſe, and they with reioycing. What difference betweene the ſinne of Iudas, and of Peter? Iudas for gaine ſold his Lord, Peter for feare denied and abiured him. But Iudas euer a thiefe, and an hypocrite, though now hee proceeded to a further degree, was ſtill in the ſame way of ſinne, wherein he had bin from the beginning: Peter had alwaies an honeſt heart, and purpoſe to ſtand by his Lord vntounto the death, though now by a ſodaine paſſion of feare, he was for the preſent driuen from his reſolution.
In a word to ſhut vp this point; the ſtate of a poore Chriſtian mourning for, and ſtriuing with the greateſt ſins, yea and ſometimes (in this minoritie of the new Creature) taking the foyle, yet ſighting againe, is more comfortable and bleſſed; then of him that ſleepeth and ſnorteth, without reſiſtance or remorſe, in the embracements of the ſmalleſt (reputed) ſinne.
And thus I paſſe from the acknowledged drowzineſſe of the Spouſe of Chriſt vntounto the other part of her mixed eſtate, to wit, her watchfulneſſe.
But mine heart waketh.
THe Spouſe of Chriſt, profeſſing that while her fleſh was a ſleepe, her heart, or inner man, was ſtill awake, teacheth vsus that
Euerie true member of the bodie of Chriſt, euen in ſleeping (that is in ſinning) hath a wakefull ſpirit, that ſleepeth not.
For the better vnderſtanding wherof conſider, as in the point of ſleeping,
1. What it is to wake.
2. Who they be that are awake.
The ſpirituall waking will alſo beſt appeare by compariſon with the naturall; which is the act or exerciſe of the faculties of ſenſe and motion. The proper cauſe whereof is the returne of the naturall heate, and animall ſpirits into the members; the vapours, which hindered their paſſage, being now by meanes of digeſtion conſumed. Other acceſſory cauſes there are alſo, as noiſe, ſhaking of the bodie, day-light; in a word whatſoeuer reſtoreth or calleth forth the ſpirits. Finally, the end of waking is,Pſal. 104.23 that man may goe about his worke and day-labour.
Semblably in this ſpirituall waking we ſhall obſerue,
1 The act or exerciſe of the ſpirituall ſenſes and motions of grace. The Church here is not ſo a ſleepe but that ſhe both heareth the voice of Chriſt,Cant. 5.2 and diſcerneth it to bee the voice of her beloued, Ʋerſe 4and findeth her heart to be affectioned toward him. Matt. 13.16.And Bleſſed (ſayth our Sauiour to his Diſciples) are your eyes for they ſee, and your eares for they heare; whereas others neyther ſee with their eies nor heare with their eares, Ʋerſe 15&c.
2. The proper cauſe of this waking; which is the returne of that (once naturall in the ſtate of Creation, now) ſupernaturall heate of grace, and of thoſe ſpirituall abilities, and inclinations vntounto good. Which by the dead ſleep of ſinne were extinguiſhed in our nature;Gal. 5.24 the vapours of fleſhly luſts, which hindered this returne, now in great part diſſolued by grace.
3. The ſecondary and helping cauſes, which are
1. The noyſe of Gods Word, crying,Epheſ. 5.14 Awake thou that ſleepeſt, and ſtand vp from the dead, &c.
2 The ſhaking of Afflictions; for thus the Lord openeth the eares of men, euen by their corrections, Iob. 33.16which he hath ſealed.
3. The day-light of the Goſpell; which ſheweth that it is now time we ſhould ariſe from ſleepe, Rom. 13.11.12to caſt awaie the workes of darkneſſe, and put on the armor of light, &c.
4. The end of our ſpirituall waking; which is that wee may worke now it is da…e, and walke honeſtly, as in the day. Ioh. 9.4 Rom. 13.13Awake righteouſly (or vntounto righteouſneſſe) ſayth the Apoſtle, and ſinne not: 1. Cor. 15.34 Reuel. 3.2Be awake (ſayth our Sauiour to the Angell and Church at Sardi) and ſtrengthen the things that remaine, which are readie to die.
Thus wee ſee what is meant by waking: now if it bee demaunded, who bee awake? it muſt bee anſwered that the regenerate onelyonly doe wake, and euen they, ſo farre forth onelyonly as they are regenerate. They onelyonly are children of light, and of the day: 1. Theſſ. 5 Verſe 5the reſt are of the night, and of darkneſſe. Therefore Ʋerſe 6let not vsus ſleepe (ſayth the Apoſtle) as doe other, but let vsus watch, &c. Other therefore, yea all other, doe alwayes, onelyonly ſleepe. The regenerate indeede do now and then take part with them, in ſome meaſure, in ſleeping; becauſe there are in the beſt ſome remainders of fleſh, lusting againſt the ſpirit: Gal. 5.17but they neuer in any meaſure take part with the regenerat in waking; becauſe they are wholy fleſh, Ioh. 3.6no portion of the ſanctifying grace of the ſpirit in them, to luſt againſt the ſleſh.
But becauſe men in theſe matters are not onelyonly apt to be deceiued, but alſo willing to deceiue themſelues, thinking they hauehave need of no grace, Reuel. 3.17when they are deſtitute of all: I holde it neceſſarie, for the clearing of this point, to remoue the falſe ſemblances of grace, which may make wicked men beleeue they are well awake, whiles they are faſt a ſleepe, yea dead in ſinne. Such appearances are taken partly from the forenamed acceſſorie cauſes, partly from ſome ſeeming effects of waking.
For, firſt the vnregenerate man may ſometimes heare the noiſe of Gods Word, and that eyther with feare as Foelix, or with joye as Herod; and yet neuer the more awake. But as the ſluggard heareth the voyce of him that calleth him,Prou. 6.9.10. and being loath to riſe, prayeth him to hold his peace: ſo the ſpirituall ſluggard heareth, and ſtarteth, but craueth ſilence. Thus Foelix heard Paul preaching of righteouſneſſe, temperance, Act. 24.25.26and the iudgement to come, and trembled at the hearing; but immediately put him out of his matter, till a more conuenient time. Hee loueth not the loud alarme of the Trumpet ſhewing ſinne, Eſa. 58.1and denouncing judgement. the ſoft muſicke of conſolation, pleaſeth him better of the two. Yet it is but as a ſong vntounto him; it tickleth his eare,Ezek. 33 32 and haply cauſeth him to make an offer to riſe, but preſently hee ſinketh downe into his Couch againe: it maketh him turne vponupon his bed, Pro. 26.14as the dore vponupon the hinges, but not turne off. Thus Herod, at Iohn Baptiſts preaching,Mark. 6.20. &c. turned this way and that way, but hung faſt, all the while, vponupon the hinge of his beloued ſinne.
The like may bee ſaid of the day-light of the Goſpell; which many times ſhining vponupon a carnall man, offereth him the good morrow, ſhewing him that it is both time and reaſon he ſhould ariſe from ſleepe: but neyther the Sun-ſhine of Chriſt,Mal. 4.2 Ioh. 5.35 nor the candlelight of Iohn Baptiſt, can bee long pleaſing vntounto the carnall ſluggard.1. Theſſ. 5.7 They that ſleep, ſleep in the night, or, which is all one, turne the day into the night. The morning light is not in them; Eſa. 8.20neither can it bee welcome vntounto them: but is (as vntounto the murtherer, Iob. 24.13. &c.the adulterer, and the theefe) euen as the ſhadow of death. Ioh. 3.20For eueryevery man that euill doth, hateth the light.
Sometimes alſo this ſluggard is ſhaken with the force of Gods iudgements, lighting eyther vponupon others or vponupon himſelfe; and then hee maketh God many faire promiſes that hee will awake and get vp, yea that hee will riſe early, Pſal. 78.34. &c.and ſeeke the Lord: but being not of an vpright and faithfull heart, hee doth but ſlatter God with his mouth, and diſſemble with him, with his tongue. Hee was frighted with a fearefull dreame of worldly ſhame, or of the terrors of God: but hath quickly ouercome that feare with the reſolution of the valiant Drunkard, They hauehave ſtricken me, but I was not ſicke, Prou. 23.35they hauehave beaten mee, but I felt it not; therefore I will ſeeke it yet ſtill. Thus notwithſtanding the exterior cauſes of grace, or helpes thereto, may happily not bee wanting to the carnall ſluggard; yet whiles there is no ſoule of ſpirituall life, no inward operation of the Spirit of Chriſt to mortifie the deeds and luſts of the bodie, Rom. 8.13it is impoſſible that ſuch a man ſhould truely ſay, mine heart waketh.
And in like manner may wee conclude againſt the apparant effects of grace, which may ſeeme to plead for the naturall man.
Hee may attaine to ſome generall knowledge of God, and the thinges of God; why not?Iam. 2.19 ſeeing euen the Deuils beleeue, and tremble: yet is not his vnderſtanding truely awakened, or enlightned. His knowledge of God is but his dreame: and as no man maketh his dreames the rules of his life; no more doth hee make his knowledge the rule of his practiſe. And therefore hee is not onelyonly debarred from our Lordes bleſſing, Iſ yee know theſe thinges, Ioh. 13.17bleſſed are ye, if ye doe then: but alſo denied the honour of his knowledge; being reckoned among thoſe fooles, that vnderſtand not, nor ſeeke after God; Rom. 3.11yea that ſaie in their hearts, There is no God.Pſal. 14.1.
He may hauehave ſome touch and ſenſe of conſcience;Rom. 2.15 for euen the Gentiles hauehave a conſcience bearing witneſſe, and thoughts accuſing, or excuſing them: and yet neyther is conſcience at anie time in a naturall man ſoundly awakened, that is, purged, and pacified; for vntounto the vnbeleeuing and vnſanctified nothing is pure but euen their mindes and conſciences are defiled: Tit. 1.15and as for that peace which wicked men vainly preach vntounto themſelues, it is but a ſleeping joye, like that of the hungrie man, who dreameth and behold he eateth, and when he awaketh his ſoule is emptie. Eſa. 29 8. True it is, that Conſcience, as Gods Regiſter and Notarie, neuer ſleepeth, no not in the boſome of the greateſt ſluggard; but keepeth a perfect Booke of account in Gods behalfe againſt the ſinner, which ſhall one day bee produced and opened: but being alſo a deputed Iudge to excuſe,Reuel. 20.12. or accuſe, to iuſtifie, or condemne. Herein it is that Conſcience ſheweth it ſelfe to be a ſleep in the vnregenerate man. For ſometimes it excuſeth where it ſhould accuſe; calling euill good, and darkneſſe light; haply at firſt rather deſiring it were ſo, then iudging it to be ſo: but at length it becommeth as a lier, that telleth his lie ſo often, till in the end he beleeueth it himſelfe. Or elſe it iuſtifieth the deed done, and withall the ſinfull doer, when onelyonly the worke it ſelfe is juſtifiable, not the manner of doing. Thus the Conſciences of ignorant Gentiles are ſaid,Rom. 2.14.15 by the Apoſtle, to excuſe them, when they doe by nature the thinges required in the Law: but being performed by direction of naturall reaſon, not by grace and faith,Heb. 11.6 it is impoſsible they ſhould bee pleaſing vntounto God, Rom. 14.23for whatſoeuer is not of faith is ſin, and not comming to the light of the Word, for the examination of ſuch deeds,Ioh. 3.21 it cannot bee made manifeſt that ſuch workes are wrought according to God. Sometimes againe it accuſeth, and condemneth; which is the ordinarie iudgement of conſcience in wicked men, vnleſſe when it is imperiouſly put to ſilence, or ſeared with an hot iron, 1. Tim. 4.2and 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 vntounto, and to approoue, the righteous iudgement of God, who ſhall one daie pronounce condemnation vponupon the ſinner, thus formerly condemned of himſelfe: For euen as many as hauehave ſinned without the Law (written) ſhal vponupon this euidence of conſcience periſh alſo without the Law How much more they,Tit. 3.11 Rom. 2.12 whoſe enditement ſhalbe framed both according to the euidence of conſcience, and knowledge of the Word and will of God?Tit. 1.15 Thus it fareth with conſcience according to the Prouerbe, It runneth with the Hare, and holdeth with the hoūd; that is, It ſhareth with the ſinner, as a guilty defiled mēber; but it holdeth with the blood-hound of Gods iuſtice purſuing the ſinner, and (in him) ſinfull conſcience it ſelfe vntounto deſtruction.
Finally, the vnregenerate man may ſeeme not onelyonly in his ſpeech, but euen in his practiſe to ſhew ſome tokens of an heart awakened by grace. For who ſo forward to take the word of God in his mouth,Pſal. 50.16.17 as hee that hateth to be reformed? and the Gentiles (ſaith the Apoſtle in the place forementioned)Rom. 2.14 do by nature the thinges required in the Law? Mark. 6.20and Herod not onelyonly heard Iohn Baptiſt, and that gladly, but alſo did many things by his direction and perſwaſion. But (alas) all this is but as the talking of many, and walking of ſome men in their ſleepe. For euen ſo in matters concerning God and his Kingdome, many ſpeake, but not from the heart; of whom the Lord may ſay,Deut. 5, 28.29 as of the Iſraelites, They hauehave well ſaid all that they hauehave ſpoken: Oh that there were ſuch an heart in them to feare mee, &c. ſome others, moue and walke in the practiſe of ſome duties; but this argueth their heart to be a ſleepe the while,Pſal. 119.6 becauſe they neither walke in all, nor wherein they doe walke, with reſpect to Gods Commandement, but to their owne profit, eaſe, preferment, &c. Therefore not as the waking children of God, in whoſe heart are the wayes of God,Pſal. 84.5 and who with their heart, enlarged by grace,Pſal. 119.32 doe run the way of his Commandements.
Thus the naturall man (though profeſſing, and in ſeeming ſort practiſing as the children of God) being,Act. 8.21 with Simon Magus excluded from anie true part or fellowſhip in this grace; becauſe his heart is not awake, that is, vpright in the ſight of God: it remaineth that onelyonly the faithfull ſoule, the Spouſe of Chriſt is able truly to profeſſe and ſay, my heart waketh, as being by the powerful grace of God firſt mightily wakened and euer after carefully kept awake.
For firſt euerie Chriſtian in his conuerſion is rowzed out of the ſleepe of ſinne; and of a ſluggard made one of Gods Watchmen. And this is ſo great a worke that it is called our ſecond Creation, Epheſ. 2.10 Reuel. 20.6or the firſt Reſurrection: with reſpect partly to the ſtate of corruption,Epheſ. 2.1 Epheſ. 1.19.20 & 2.5 whereby wee were dead in treſpaſſes and ſinnes; and partly to the Almightie power, whereby wee are rayſed vp and reuiued, being no other then that, whereby Christ was rayſed from the dead. This power is deriued vntounto vsus from Chriſt, who therefore is called the ſecond Adam, 1. Cor. 15.45and a quickning ſpirit, that is, the fountaine of ſpirituall life: and it is conuayed to vsus by that word of his, of which himſelfe ſaith, that it is ſpirit and life; and againe, The dead ſhall heare the voice of the Son of God, Ioh. 6.63 Ioh. 5.25and as many as heare it ſpell liue.
Secondly, the heart of a Chriſtian thus awakened, is for euer kept awake by the neuer ceaſing influence of that grace, which firſt awakened him. For the ſeed of God; where it is once ſowne, remaineth, 1. Ioh. 3.9and keepeth continuall watch and ward in the heart of the true conuert; neuer ſuffering him ſo to ſleepe, ſo … ſinne, as before his conuerſion. True it is that this watchman is continually poſtered with the euill neighbour-hood of our ſluggiſh and vnregenerate part, whereby we are in danger to be deliuered vp ſleeping into the power of the enemie but as when the Citie ſleepes, yet it is ſafe, becauſe the watchman wakes ready to obſerue the approaches of the Enemie, and to put the whole Garriſon in Armes; fo… when a child of God ſleepeth through … yet Sathan failes of his purpoſe and expectation, becauſe the watch of the Lord is kept, or rather the Lord himſelfe by his grace keepeth watch, and ward within vsus. Thus it fared with Peter, Luc. 22.31whom Sathan ſiſted, and indeede rocked his fleſh aſleepe: but, ſaith our Sauiour,Luc. 22.32 I hauehave prayed for thee, that thy faith faile not; as if hee ſhould ſay, that thy watchman ſleepe not. And indeed that centinell, vnderunder God, ſaued the Citie; for receiuing the watch word from Chriſt,& verſe. 61 62 (a beck was enough) it put the whole Citie in armes, and opened the flood-gate of repentant teares, whereby the proud Enemie was driuen for euer from the walles.
Thus hauehave we ſeene both what it is to be awake viz. to hauehave our ſenſes fit for Heauenly exerciſes, and ſpirituall motions; and who they bee that are awake, to wit the regenerate onelyonly, and they ſo farreforth onelyonly as regenerate; in whom the heart, the principall and vitall part, which is the grace of ſanctification, neuer ſleepeth, neuer ſuffereth them ſo to ſleep that their hold ſhould bee deliuered ouer into the power of the enemie. Now, to make ſome benefit to our ſelues of this truth of God.
Firſt, let vsus learne to trie and know our ſelues. What are we? Sathans ſluggards? or the Lords watchmen? All indeed doe ſleepe; and many in ſhew are awake: and none more apt to arrogate to themſelues, then they that can leaſt auouch it;Prou. 26.16 for the ſluggard is wiſer (more wakefull) in his owne conceit then ſeuen men that can render a reaſon. Here then is wiſdome; to diſcerne betweene the regenerate, the waking ſleeper, and the vnregenerate hypocrite, the ſleeping waker: betweene him that may ſay, with the Church, I ſleepe, but mine heart waketh, and him, who, if he know himſelfe, ſhould ſay, I wake but my heart ſleepeth, betweene the fiue wiſe, Mat. 25.1.2 &cand the fiue fooliſh Virgins. All were Virgins, in opinion: all had Lampes, to betoken their profeſsion: all waited for the Bridegroome, ſignifying their ioint hope and expectation: all ſlumbered and ſlept, bewraying their common corruption. What then? is there no difference? yes verie great. The one ſort are admitted to the wedding: the other are ſhut out of doores. But this difference the Bridegroome onelyonly putteth; and not till the laſt days. In the meane time therefore, if thou wilt know thy ſelfe, and fore-know thy iudgement, looke in thy Campe: ſee whether there be with thy light of profeſſion anie Oyle of ſauing faith, and ſanctifying grace. Our Sauiour, for the vſe of that Parable, Ʋerſe 13ſaith, Watch therefore, &c. to wit, as the fiue wife Virgins, with Oyle in your Lampes; intimating that they that ſleep through infirmitie hauing the Oyle of grace in their hearts, are accounted to watch: but they that wait through preſumption, with onelyonly an emptie Lamp of profeſſion in their handes, ſhall bee ſurprized and excluded, as careleſſe ſluggards.
To this purpoſe, looke backe vponupon thoſe apparances and ſhadowes of grace, by which wee hauehave alreadie ſhewed that many carnall men deceiue themſelues. And ſee whether the word of God which thou heareſt, doe onelyonly cauſe thee to ſtart and ſtagger, in an vnſetled purpoſe of obedience: or whether it winne thee to obey from the heart vntounto the forme of the Doctrine, whereunto thou art deliuered. Rom. 6.17Whether the day-light of the Goſpell, which thou beholdeſt, doe onelyonly ſhew thee that it is meet thou ſhouldeſt ariſe out of ſleepe: or whether it make thee bleſſe God, and embrace the opportunitie to cast off the workes of darkneſſe, Rom. 13.12and put on the armour of light; glad that thou liueſt to ſee ſuch dayes, and to enioye ſuch meanes. Whether the iudgements of God doe onelyonly terrifie and trouble thee: or whether they cauſe thee to learne righteouſneſſe, Eſa. 26.9and to keepe thy ſelfe more carefully vntounto the rule of Gods Word. Pſal. 119.67Whether thy knowledge of God be a matter onelyonly of imagination and diſcourſe: or whether it frame thee to obedience and care to pleaſe him. Whether thy conſcience doe therefore onelyonly not diſquiet thee, becauſe either thou haſt not afforded it due information out of the Law of God, or elſe haſt ſilenced and muzled it, that it may neyther bite nor barke: or whether, hauing by faith and repentance taken vp the quarrell, and ended the account betweene God and thee, it make thee a ſound and continuall feaſt of peace, and ioy in the Holy Ghoſt. Whether thy profeſsion in worde and practiſe, be onelyonly mimicall and affected, grounded on occaſion, & confined by limitation: or whether out of the aboundance of the heart; thy mouth ſpeake good things, Math. 12.34.35 Gal. 5.25.and becauſe thou liueſt in the ſpirit, thou canſt not but walke alſo in the ſpirit.
Yea euen in the ſleepe of ſinne, we may ſee apparent difference betweene the regenerate and the vnſanctified man. For as the naturall ſleepe cutteth not off all the operations & euidences of life, and heat in the bodie, or of reaſon in the ſoule: no more doth ſinne bereaue the regenerate man of all the effects of grace; but that there remaineth ſufficient proofe of his ſtanding therein.
For firſt, though naturall ſleepe bee the image and fore-runner of death, yet doth it leaue ſufficient tokens of life, as the drawing of breath, the mouing of the pulſes, ſo that of the ſleeping man it may be ſaid, If he ſleepe hee ſhall be ſafe. Iohn 11.12.In like manner ſinne of it owne nature importeth a body of death and deſerueth the hire and wages of eternall death, Rom. 6.23.but yet it leaueth not the child of God without breath, & pulſe, that is, a principle of grace and good conſcience, maintaining the league betweene God and his weak ſeruant, and fetching vitall influence from Chriſt, Col. 3.4.who is our life. This coniunction with Chriſt, this Couenant and Commerce with God, ſheweth that the heart is both aliue and awake in the true Chriſtian; euen when he ſleepeth; moouing and fitting him to goe to Chriſt, and expoſtulate with him,Eſa. 63.17. ſaying with the Church, O Lord, why haſt thou made vsus to erre from thy waies, and hardened our heart from thy feare? But the carnall mans ſleepe is a very death; for he ſinneth without care of reconciliation with God, without ſighing after the grace of repentance, and aide of the ſpirite of Chriſt againſt the power of ſinne.
Secondly, when the body is aſleep, the naturall heat ſleepeth not, but is buſie in digeſting the nouriſhment, that the vapours ceaſing, man may awake out of ſleepe, more freſh and actiue then before. Right ſo in a Chriſtian, falling through infirmity into ſinne, the grace of God is not idle, but bendeth it ſelfe with all it might to diſſolue the tentation, and worke in him more watchfulneſſe for the time to come; thus his ſleeping endeth in waking. But the carnall mans waking aymeth at ſleeping; for euen in doing good hee intendeth ſome pleaſure or profit of ſinne: and his ſleeping proues Lethargicall, making him ſtill more and more ſleepy; for eueryevery ſinne maketh way vntounto a greater, or at leaſt to a further degree of the ſame ſinne. If his beginning bee fooliſhneſſe, Eccleſ. 10.13.his latter end proues wicked madneſſe.
Laſtly though ſenſe be aſleepe, yet reaſon in a wiſe man is awake. The foole dreames waking, and the wiſe man contemplates ſleeping. In like manner the carnall man bewrayeth the folly of his heart both in dooing ſome good things, yet with our louelove of goodnes, and forbearing ſome ſins, yet without hatred of euill: but the regenerate man ſheweth the power of grace both in diſallowing the euil which he doth and in delighting in the good,Rom. 7.15.22. which hee eyther omitteth or weakely performeth. Oh how much more bleſſed, and likely to dye the death of the righteous, is he that ſaith, with Paul, Num. 23.10. Rom. 7.19.I do the euill that I would not, then he that faith with Balaam, I fain would doe it, Num. 22.18. &c.but (alas!) I dare not.
And thus hauehave I ſet vp a ſtone of partition betweene Iacob and Laban, Gen. 31.45. &c.the regenerate and the carnall man; ſhewing how the one euen in ſleeping waketh, through the ouer-ruling power of grace, the other euen in ſeeming to wake ſleepeth, through the vncontrolled power of corruption. What remaineth, but to allot to each of theſe their due portion? That is, to the one comfort, to the other terror; and to either of them wholeſome admonition.
To beginne with the Iſrael of God whoſe heart is awake, and ready, though the fleſh in them bee at times weake and drowzie. When Eutichus, ouercome with ſleepe, Acts 20.9. &c.fell downe from the third loft, and was taken vp dead; it was no ſmall comfort to the diſciples at Troas, to heare Paul ſay, Trouble not your ſelues, for his life is in him: ſo when a childe of God falleth, through the ſteepe of ſinne, into the deſert and danger of death eternall;Matth. 26.41. what greater comfort then to heare Chriſt ſay, yet the ſpirit is ready? and the ſpouſe of Chriſt, ſpeaking by the ſpirit of Chriſt, mine heart waketh? I know thy pouerty (ſaith our mercifull Sauiour) but thou art rich. Reuel. 2.9.Know thy ſelfe therefore; but as Chriſt knoweth thee.Cant. 1.4. Looke not onelyonly on thy blackneſſe to humble thee, but alſo on thy comelineſſe, to encourage and comfort thee. Say not onelyonly I ſleepe, to accuſe and condemne thy ſelfe in the fleſh; 1. Pet. 4.6.but alſo, mine heart waketh, to approoue that thou liueſt according to God in the Spirit. Prou.To iuſtifie the wicked and to condemne the righteous, is alike odious and iniurious to the Lord. The wicked man iuſtifying himſelfe ſinneth againſt Gods iuſtice: the regenerate denying the worke of grace in himſelfe, ſinneth againſt his mercy. They are farre the fewer that ſinne on this ſide: & much ſafer becauſe they are out of louelove with themſelues. But yet when the vicer is in the skinne, God forbid thou ſhouldeſt thruſt the launcer into thine hart: or when thou falleſt out with thy fleſh ſhouldeſt purſue the quarrel vponupon the ſpirit of God in thee. It were iniuſtice ſo to puniſh the faulty mother, as to deſtroy the guiltleſſe babe in her wombe: and no leſſe, ſo to proceed in hatred of thy corrupt nature, as to do violence to the new creature,Gal. 4.19. the image of Chriſt, which beginneth to be formed in thee. It is our care,Pſalm. 119.133. and prayer in this life, that none iniquity may hauehave dominion ouer vsus: it were our pride to thinke it ſtrange wee ſhould hauehave any abiding in vsus. Wee are not yet in the land of promiſe, but in the wilderneſſe of paſſage. We are not come to thoſe new heauens and new earth, wherein dwelleth (onelyonly) righteouſneſſe; no ſinne, no companion of ſinne, no ſhame, ſorrow, crying, Reuel. 21.4.&c. We are as yet in the region of olde things; wherin as our naturall life is ſuſtained by contraries, labour and reſt, hunger and ſatiety, ſleeping and waking &c: ſo our ſpirituall and heauenly life is clogged with vnwelcome companions; affoording vsus trouble with our peace, emptineſſe with our abundance, drowſineſſe with our watchfulneſſe.
But as for thoſe that are at caſe in Sion, Amos. 6.1.3. Jam. 5.5.and put farre away the euill day, that they may approach to the ſeat of iniquity; that nouriſh their hearts as in a day of ſacrifice, Luk. 21.34.and by ſurfeting, drunkenneſſe, cares of this life, careleſneſſe of that that is to come, doe what they can to make & keepe their heart, their watchman, aſleepe; that had rather keepe conſcience blinde, that it may flatter them, then enforme it, that it may giuegive a iuſt verdict againſt them; counting it leſſe trouble to beleeue a fauourable falſe report then to examine whether it bee true;Reuel. 3.1. in a word that hauehave a name to liue, but they are dead, to be awake, but their heart is faſt a ſleepe: to ſuch I hauehave a heauy meſſage from the Lord; euen the ſame that the vigilant Captain deliuered, together with a deaths-woūd, to his ſleeping watchman, Dead I found thee, dead I leaue thee. The watch-man muſt keepe his watch, as his life; elſe no watch, no man; his life is too little to ſatisfie for his vnwatchfulnes. God hath planted the heart in eueryevery man to be a waking centinall. If thy watchman ſleepe therefore, how deep is that drowſineſſe? how deſperate is the condition, firſt of the watchman, and after of whatſoeuer may miſcarry through his watchfulneſſe?Mat. 24.48. &c. If the euill ſeruant ſhall ſay in his heart, my maſter deferreth his comming, and begin to ſmite his fellowes, and to eat and drink with the drunken: that ſeruants Maſter will come in a day when he looketh not for him, and in an houre that he is not aware of; and will cut him off, and giuegive him his portion with hypocrites; there ſhall be weeping and gnaſhing of teeth.
To conclude with admonition, let my counſell, or rather the counſell of our Lord Ieſus, be acceptable vntounto vsus all who willeth vsus to watch and pray continually, Luke 21.36.that wee may be counted worthy to eſcape all the euils that ſhall come vponupon the ſecure world, and that we may ſtand before the ſonne of man. And this admonition reacheth vntounto both ſorts before mentioned.Mar. 13.37. All muſt watch: therefore they that are aſleepe muſt wake, and they that wake muſt keepe themſelues awake.
Eph. 5.14.VntoUnto the firſt, the Lord ſaith, Awake thou that ſleepeſt, and ſtand vp from the dead, 1. Cor. 15.34&c. And againe, Awake to liue righteouſly, and ſinne not. What is that? but to breake off thy ſinnes by righteouſneſſe, Dan. 4.24. Pſal. 95.10.that there may bee an healing of thine error. And becauſe the error of ſinne breedeth, and feſtreth in the hart, therefore vponupon the heart muſt the cure be performed▪ Ezek. 18.31.make you a new heart, and a new ſpirit ſaith the Lord; for why will ye dye, O houſe of Iſraell? EueryEvery one naturally hath a drowſie and heauy hart, like that of Nabal, not onelyonly ſleeping but dying within him: an heart of ſtone, making him like a very ſtone. How ſhall this ſtone be made a child of Abraham, 1. Sam. 25.37.vnleſſe the ſtony heart bee changed into an heart of fleſh? Math, 3.9. Ezek. 36.26.Indeed none but God is able to worke this change. But it is our part to ſubmitte our ſelues to his hand in the conſcionable vſe of the meanes:Ier. 23.29. ſuffering his worde as an hammer to beate vponupon our ſtony heart, which ſo and not otherwiſe is to bee broken; and his ſpirit to conuince and reprooue vsus of ſinne; Iohn 16.8.and his rod to chasten vsus for our profit, Heb. 12.10.that we may bee partakers of his holineſſe. Theſe 3. meanes the Lord vſeth to awaken the carnall ſluggard, calling him by his word, ſhaking him by his rod, and by his ſpirit knocking at the dore of his heart. Oh then quench not his ſpirit, 1. Theſ. 5.19.20.reſiſting and controlling the holy motions thereof: deſpiſe not his word of Prophecy, ſtopping thine eares as the deafe Adder againſt the voice of the charmer: kicke not againſt his rodde, that hee ſhould complaine of thee as of the ſtubborne Iewes,Ier. 2.30. I hauehave ſmitten your children in vaine, they receiued no correction. In a word, while it is called; to day heare his voice, and harden not thine heart as in the day of prouocation and temptation.
LoueLove not ſleepe, ſaith Salomon, leaſt thou come vntounto pouerty: Pro. 20.13.open thine eies and thou ſhalt be ſatisfied with bread. The admonition fitteth well vntounto the ſpirituall ſluggard; who wilfully remains in penurie, becauſe hee will not take paines to be rich in grace. He is ready to ſay with the vniuſt Steward; Luke 16.3.I cannot digge, and to begge I am aſhamed. One while the trauell of repentance ſeemeth too tedious vntounto his looſe heart, and he is afraid of the Lion in the way; thinking it beſt pollicy not to waken the ſleeping Lion of an euill conſcience,Pro. 26.13. nor to diſturbe Satan, who as a ſtrong man armed keepes peaceable poſſeſsion of him.Luk. 11.21. But he conſidereth not that both Satan and his corrupt conſcience doe ſleepe, and ſuffer him to ſleepe, but for a time; and when there ſhall bee no more hope or means of recouery, they will both awake againſt him, and waken him vp vntounto euerlaſting anguiſh & vnquietneſſe. Neither will hee vnderſtand that the only way to pacifie conſcience, and to put Satan for euer to ſilence, is to ſet the controuerſie on foot betimes. No meanes to make the Deuill flye, but by reſiſtance. Iam. 4.7.No means to attaine the quiet of a good conſcience, but that whereto the Apoſtle Iames aduiſeth. Be afflicted, Iam. 4.9.and ſorrow ye, and weepe, let your laughter bee turned into mourning, and your ioy into heauineſſe. Iam. 4.10.Caſt downe your ſelues before the Lord, and he will lift you vp.
Another while hee ſticketh at the rebuke of Chriſt, and the reproach of ſincere profeſſion. Hee is loth to goe out of the Campe,Heb. 13.13. bearing the badge of his deſpiſed Lord. But hee conſidereth not that this and no other way Chriſt entred into his glory, and ſanctified this onelyonly way vntounto all thoſe that ſhal be partakers with him of the ſame glory.
But no one thing doth more nuſle a ſinfull ſoule in the ſpirituall ſleep, then a fond perſwaſion and pretence that hee is already awake. For as the ſluggard ſaith I am awake, becauſe hee would not bee troubled: ſo you ſhall hardly find a ſecure ſinner, but beeing called vponupon to repent, to renew acquaintance and make peace with God, hee will bee ready to anſwere, All this hauehave I done already, and continually, euen from my youth vp. But ſuch an one muſt annoint his eyes with eye-ſalue, Reuel. 3.18.that he may ſee. And what ſhould he firſt ſee but that which he now moſt willingly winketh at,Ʋerſ. 17. to wit, that hee is wretched and miſerable, and poore and blind, and naked? Vntill thou emptieſt thy ſelfe of ſelfe-louelove, and opinion of thine own perfection, the grace of Chriſt can find no place or harbour in thee.
Finally, vntounto ſuch as are truely awake the counſell of the Lord by his Apoſtle is,1. Theſ. 5.6. Let not vsus ſleepe as doe others, but let vsus watch and bee ſober. All our care muſt be to keep our ſelues awake, eſpecially our heart, that our heart may keepe our whole man awake.Prou. 4.23. Keep thine heart aboue all keepings, ſaith Salomon, for from thence proceed the outgoings of life. And the Prophet Malachie, directing men how to preſerue themſelues from ſinne, Keepe your ſelues, ſayth hee, in your Spirit, and tranſgreſſe not.
For this purpoſe it is needfull for vsus all, euen ſuch as thinke themſelues beſt awake, to heare, as often as wee may, the noiſe of the Word preached; and that not onelyonly when it commeth in a ſtill and ſoft voice, but alſo when, as a Trumpet, it ſoundeth the alarme of iudgement againſt ſecure and impenitent ſinners; that we may ſaie, with the Holie Prophet,Abak. 3.2. O Lord I hauehave heard thy voice and was afraid. Likewiſe becauſe motion is an helpe to watchfulneſſe, to keepe our ſelues continually in ſpirituall motion, ſtirring vp our ſelues vntounto the practiſe of holy duties, as of praier, meditation, examination of our hearts and liues, and ſuch like:Reuel. 3.2. and ſtrengthning in our ſelues the good things which elſe will be readie to die, as our Sauiour ſpeaketh. And no leſſe to take care to keepe one another waking (for hee that ſo doth ſhall hardly ſleepe himſelfe) and to bee as the Cocke in the Familie, or companie where we abide. Alſo to binde our ſelues with Dauids vow, though in another caſe, to wit, not to giuegive any ſleepe to our eyes,Pſalm 132.4. or ſlumber to our eie-lids, &c. and hauing vowed,Pſalm 119.106 to reſolue (with him) to performe the Oath and Couenant which we hauehave made. Hereto we muſt adde dailie care to auoide that repletion of carnall delights and worldly deſires, which our Sauiour ſheweth to bee a ſpeciall enemy to Chriſtian watchfulneſſe:Luk. 21.34. and contrariwiſe by ſeaſonable obedience to bring our fleſh into ſubiection, and by perpetuall ſobriety to fence our citie, which elſe will bee broken downe and without walls. Pro. 25.28.And as the Iſraelites are commended for keeping the Watch of the Lord, Numb. 9.19.hauing alwaies an eye vntounto the pillar of the cloud by day and of fire by night, that with it they might eyther reſt or remoue: ſo ought we to obſerue the workes and dealings of God with men, eſpecially with our ſelues; wherby one while he calleth vsus to feaſting & reioycing; another while to mourning and faſting; one while he puts ſongs of praiſe into our mouthes; another while he ſoftneth our heart, openeth our eare, Iob. 23.16. & 33 16. Pſal. 17.4.and keepeth our eye waking by afflictiō; oh! happy affliction, that ſo wakeneth vsus, that wee cannot forget the Lord. But among all the workes of God, that is leaſt of all to bee ouerpaſſed, which yet is to doe, but ſhall certainly bee done in his due time; I meane the ſecond comming of our Lord Ieſus to iudgement: the ſerious meditation, and daily expectation whereof, is able to make eueryevery ſeruant of Chriſt to watch and wait with his loines girded, and his light burning; Luc. 12 35. &c.that whether his Lord come at euen, at the cocke-crowing, in the dawning of the day, or (as heere to his ſpouſe) at midnight, he may readily entertaine him, and bee gloriouſly entertained by him.
Finally,Pſalm 127.1. becauſe vnleſſe the Lord keep the Citie, the Wa…chman waketh but in vaine: Let eueryevery one giuegive him his heart to keepe.Prou. 4.23. Prou. 23.26. For therefore hee that had charged eueryevery man to keepe his owne heart, calleth for it, himſelfe ſaying, my ſonne giuegive me thine heart; as if he ſhould ſay If thou canſt not keepe it thy ſelfe, let mee hauehave it, and I will keepe it for thee. Oh then, let vsus gladly entitle the Lord vntounto our heart, and giuegive him the keyes of this our Caſtle; earneſtly calling vponupon him,Pſalm 121.4. who is the Watchman of Iſrael, that neuer ſtumbreth nor ſleepeth, to make our heart his Watchtower, and therein ſo to wake for our defence, that our heart and ſpirit may bee alſo kept waking by his meanes:Pſalm. 16.7. and that hee giuing vsus counſell, our reines alſo may inſtruct vsus in the night ſeaſons. So may we be ſure that no danger ſhal aſtoniſh no allurement ſhall enchaunt, or caſt into a ſound ſleepe, the heart wherein Chriſt waketh by his ſpirit. To the ſame our Lord Ieſus Chriſt, with his eternall Father, and their moſt Holy and Glorious Spirit, let vsus, together with our ſoules and bodies, hearts and liues, gladly aſcribe and render all praiſe, power, thankeſgiuing and obedience for euermore. Amen.
THE MINISTERIALL HVSBANDRY and BVILDING.
Preached at the Triennall Viſitation at Bath. IVL. 30. 1612.
By SAM. CROOKE.
LONDON, Printed by William Stansby for Nathaniel Butter, and are to be ſold at his ſhop vnderunder Saint Auguſtines gate. 1615.