CHAP. I. Of instant worshipping of God.

THe word here tran­slated [instantly] properly signifieth to extend, and stretch out, and is frequently used for stretching out, and putting forth the hand, Iohn. 21.18. When thou art old thou shalt stretch forth thy hands, and another shall guide thee. The [Page 2] word stretch forth in the tran­slation, is the same in the origi­nall with this that here is tran­slated, instantly. When this word is referred to Gods wor­ship, or to the affections of the soul, or the graces thereof, it doth, by similitude taken from the body, signifie the stretching out of them, the measure of them, the earnestnes and ferven­cie of them, and so is translated either, instantly, as in this place, or

• fervently, as 1 Pet. 1.22.
• earnestly, as Luke. 22.44.
• He prayed more earnestly, without ceasing, Act. 12.5.

Some interpret this word in this place, perpetually, but you see it is translated here, instantly, and in other places of Scripture, when it is applyed to Gods wor­ship: and they that translate it, perpetually, do imply this fer­vencie [Page 3] of affection, for whence comes perpetuity, length and continuance in any action, but from length of inward affection, the stretching out of that: as the length of the motion of a stone throwne with the hand, depends upon the strength of the hand throwing the same. I take it, hereby is meant that gracious affection of zeal so much called for, and commended in Scri­pture, which is not a mixt affecti­on of love, and anger but the intention and measure of all the affections, for there is zeal in griefe, Psal. 119.139. My zeal hath consumed me: because mine e­nemies have forgotten thy words. The terme being thus explained, the truth to be handled is.

Gods worship is to be per­formed with intention of affe­ction, not onely the truth, but [Page 4] the strength of affection is to be looked after and laboured for in Gods service. The twelve tribes are here said to serve the Lord instantly or earnestly.

I will shew more particular­ly, what is meant by, instantly, and then produce proof.

By instantly, is meant the measure and degree of the affe­ctions we expresse in Gods ser­vice, whether love, or desire, or feare, or greife, or ioy, or anger, or care, that there be much there­of. So what graces we expresse, faith, or repentance, or humili­ty, we take care that there be measure as well as truth, called Luk. 10.27. all the minde, and all the soule, all the heart, all, hath speciall respect unto the measure and degree of the facul­ties of the soule; as all the might of the body doth meane all de­grees, [Page 5] and measures of strength, the utmost strength, so in like manner, all the minde, all the heart, all the soul, means all de­grees and measures of understan­ding, will and affections the ut­most, and furthest of them, else our Saviours compendium of the first table should not compre­hend the third Commande­ment.

I will for cleerer evidence sake, shew it by instances in the severall parts of Gods worship. 1. Hearing the word, Luk. 4.20.21. when our Saviour had read his text, the eyes of all were fast­ned upon him, asigne of an ear­nest desire to heare him, they they did not looke about them one at another, or at them that came in, but their eyes were fastned upon him, and they won­dred at the gracious words that [Page 6] proceeded out of his mouth, a signe they were much affected and moved, and did not sit as stones senselesse. The men of Berea, Act. 17.1 [...]. did receive the word with all readines of minde, they did in the greatest measure put forth their hearts unto the words of the Apostle, to meet with it in the way, and to take it up so soone as it was let fall by him, Luk. 24.32. Did not our hearts burne within us when he o­pened to us the Scripture? burne these did and were in a flame, with indignation against them­selves for their ignorance, with desire of, and joy in, the good and glad tydings of Christs death and resurrection. 2. Recei­ving the Sacraments the Passe­over, 2 Chron. 35.18. There was no Passeover like to that kept in Is­rael since the dayes of Samuel the [Page 7] Prophet. They exceeded in this Passeover, all the Passeovers of a long time, a signe they kept it with a great measure of affecti­on, for would God onely have commended the outward acti­on? Luk. 22.15. With desire I have desired to eate this Passeover with you before I suffer, .i. with earnest and vehement desire, earnest desire to the ordinance doth imply earnest desire in the ordinances. The duty of exami­nation required of the commu­nicant, 1 Cor. 11.28. doth carry as much; examination is the bellows of affection. The like we finde in the Eunuch in regard of baptisme, Act. 8.36. See, here is water, what doth hinder me to be baptized? He had a forward de­sire, the Evangelist should have stirred up and provoked him, but he prevents him, is more [Page 8] forward to receive it then he to offer it. 3. Prayer, Psal. 119.145. I cryed with my whole heart, he imploied all the affections of his heart in prayer, and that with earnestnes, he cries, Psal. 142.2. I poured out my complaint before him, David empties his soule in prayer, leaves nothing behinde, a signe of earnestnes, Psal. 143.6. I stretch forth my hands unto thee, the instancy here spoken of, he fears lest his pray­ers should fall short of God, therefore sends them forth with as great earnestnes as may be. 4. Singing of psalms, Ps. 149.5, 6. Let them sing aloud, let the high prayses of God be in their mouthes, in singing psalmes our hearts must be extended and stretched out, as the extending of the voice implies, our hearts must be wide open and filled with [Page 9] gracious affections. When God would expresse great Joy, he bids the mountains breake forth into singing, Esai. 49.13. Ephes. 5.18.19. Be not drunk with wine, wherein is excesse, but be filled with the spirit, speaking to your selves in Psalms, &c. we should labour to drinke deepe of the spirit, and expresse it in singing and make­ing melody in our hearts to the Lord, there must be a sweet and loud sounding joy in our hearts when we sing psalmes.

For proofe of this truth may be brought in, the testimony of Scripture, examples commend­ed, and reproofs of the contrary.

The Scripture calls for this affection, Rom. 12.11. Fervent in spirit, serving the Lord: if we should be cold in our owne oc­casions, which we are not, yet when we come to serve God [Page 10] our spirits should burne within us, with desire and delight, Gal. 4.18. It is good to be Zealously af­fected allwayes in a good thing, good, because agreeable to Gods will, to Gods nature, to the na­ture of the good we are zealous about, zealous affection in good, is allwaies good, other good things have their proper season, this is allwaies in season in every good action.

2. The servants of God have thus practised, Nehemiah was zealous for the service and wor­ship of God, so that he had his conscience on his side to em­bolden him, to desire mercy of God according to his forward affection that way, Nehem. 13.14. Remember me, O my God, con­cerning this, and wipe not out my good deeds that I have done for the house of my God, and the offices [Page 11] thereof. David, Psal. 69.9. The Zeal of thy house hath eaten me up. Such was his affection to Gods Worship and Service, that part­ly out of desire thereafter, and partly out of greife for the neg­lect, contempt and reproach thereof, he was even a devoured consumed man, so great was his affection that way, that he seem­ed carelesse every other way. And herein he was a type of the best of paterns, the Lord Jesus Christ, who being a Preist, though not after the order of Aaron, did expresse an ardent af­fection in purging the Temple from the corruption of those times, in so much that his Di­sciples thought he was an appa­rent accomplisher of that place of propheticall Scripture, The Zeal of thy house hath eaten me up. John. 2.17. Who but a man in [Page 12] the power, and possession of zeale to Gods house would have made a whip, and therewith dri­ven out the polluters of the Temple, and have overthrown their Tables and Seats, and that with Scripture-chiding, Math. 21.13. Another remarkable in­stance concerning our Saviour we have, John. 4.32.33.34. Whilst his Disciples were gone into the City to buy meat, he falls into parly with a woman of Samaria about her soul; when his Disciples come again, they pray him to eat; he tells them he is provided, he had meat to eat they knew not of; his Disci­ples say one to another, Hath any man brought him meat to eat? our Saviour answereth, My meat is to do the will of him that sent me, and to finish his work. No meat could be more sweet unto him, [Page 13] or refreshing, then the doing of Gods will, a signe he was dearly affected thereto, that he could make food of it. The like we read of Apollos, Acts 18.25. be­ing fervent in Spirit he spake and taught diligently the things of the Lord; he did not only preach the things of the Lord, but with fervencie of spirit, with a burn­ing heart. Thus unlesse we will be irregular in our serving of God, and unlike the approved Saints and servants of God in Scripture, yea, unlike Christ our patern, who was sent from Hea­ven to set us a copy, we must perform Gods service with earnestnesse of affection.

3. God hath reproved the want of this fervency of affe­ction in his service, a signe it is a transgression. Where the Apo­stle saith, Gal. 4.18. It is good to [Page 14] be Zealous alwaies in a good mat­ter; he doth conveigh a secret reproof of them who were dear­ly affected to the false Apostles, who were but counterfeit Or­dinances of God, but were aba­ted in their love to him a true Apostle, and so a true Ordinance of God, If it be good to be zeal­ous in a good thing, then it is e­vil nor to be zealous. The luke­warm temper of Laodicca, the Lord reckons to be worse then key cold. I would thou wert hot or cold, down-right, and sensibly good or evil; no temper so evil as lukewarm, he threatens to spue them out of his mouth; shewing, that the [...]ord will have no communio [...] [...]h, but doth detest, and will [...] [...]ove far from him, the p [...]ons and services that are luke [...]a [...] God tells the Churc [...] [...] [...]p [...]es [...], he had [Page 15] somewhat against her, because she had left her first love; her love was not utterly gone, but her first love and her first works, she neither did so much, nor so well for God as sometimes, and this God hath against them, a fault it is in them, and makes a­gainst them. Thus where God findes this fervency of spirit wanting, he speaks ill of it; a figne his service cannot well be performed without it, for he cannot be pleased with it with­out this fervency.

For further proof.

I will make use of the Lords own reasons laid down, Com­mandment third, to which com­mand this duty doth belong, and so I shall open that com­mand, so far as concerns my purpose. What better, more weighty, more perswading ar­gument [Page 16] then Gods own; God is all truth, and all understanding, he knows us better then we know our selves, and he is all wisdom, that knows what ar­guments will best take with us upon severall occasions. The first Commandment taketh care that we make choise of the true God, and no other; the second, that we embrace his command­ed worship, and reject all others; the third, that we use his Name, all that whereby God is made known to us, reverently and re­spectively as becometh the same. The Commandment is this, Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guilt­lesse that taketh his Name in vain; every word of the command is as well a reason as a com­mand. The thing forbidden, is [Page 17] the taking of Gods name in vain. Before I speak of the grounds of this prohibition, I must show how this truth (of performing Gods worship with earnestnesse of affection) is im­plied in this Commandment, and the contrary sin forbidden; that will appear if we consider two things: 1. Part of the meaning of Gods name is the worship of God, Word, Sacra­ments, prayer, 1 Tim. 6.1. That the name of God and his do­ctrine be not evil spoken of, where the name of God and his doctrine are all one. Mal. 1.6. the name of God is put for his worship. 2. Part of the mean­ing of taking Gods name in vain, is this want of fervent per­formance of Gods worship: are not light and empty things, vain things? and is not dead cold [Page 18] service of God, light service and empty service, that wants that weight and substance it should have? Are not unusefull and unprofitable things vain things? and is not carelesse service of God, unusef [...]ll and unprofi­table service? it doth neither honour God, nor please God, nor profit us. Mal. 1.8. If ye offer the blinde for s [...]crifice, is it not e­vil? and if ye off [...]r th [...] lame and the sick, is it no evi ? o [...]r it now to thy Governour, will he be pleased with thee? As if God had said, If ye offer you care not what, so it be a sacrifice, it will serve the turn, can it be well? Would an earthly Governour accept you care not what? much lesse will I. In like manner, if men hear the Word, receive the Sacrament, pray they care not how, so the duties be done, can God be plea­sed [Page 19] herewith? and if he be not pleased he is not honoured, for were he honoured he would be pleased, and if God be not ho­noured, the doers cannot bepro­fited, for our good is wrapt up in Gods glory, and that service which doth neither honour God nor profit the performers is vain service.

Having thus made it clear, that ardent service of God is im­plied, and carelesse serving of God prohibited in this third Commandment; Let us now consider the reasons why we must not rest in carelesse per­formance of worship, but on the contrary, must earnestly worship him; they are 5. in number.

1. Gods worship is his name.

2. The name of the Lord.

3. The name of thy God.

[Page 20]4. His Name is taken in vaine by carelesse worship.

5. He will not hold him guiltlesse that taketh his Name in vaine.

1. Gods worship is his Name; that whereby God is made knowne to us, that whereby he is distinguished from others, and whereby he is made glori­ous: to be carelesse of Gods worship, is to obscure the know­ledge of the Lord, to confound him with Idols, to hinder his glory, to be carelesse whether God be known to us or others, be distinguished from others, be famous and glorious: and to be earnest in the worship of God, is to make the Lord better known to us and others, to dif­ference him from other Gods, and to make him glorious. And shall not our best affections be [Page 21] busied about Gods worship, which is his Name? God hath betrusted us with his Name, that it lies in our power in ordinary course and for a time, to make him lesse or more known, lesse or more glorious; and shall we betray this trust? Mans name is precious, and the name of one man committed to the keeping of another, to bear false witnesse is a sinne, much more is Gods name precious, which is the chief Governour, and much more committed to our trust, and bearing false witnesse to that is much more a sinne, which we shall do, if we be carelesse of his worship. Is not the knowledge of God the ground of our faith, hope, comfort? If God be not good, wise, powerfull, true, what ground have we to beleeve or hope for any good in this or [Page 22] another world? and if we know not the goodnesse, wisdom and power of God, what ground of comfort can we have? To sleight Gods worship, is to sleight the knowledge of God, and so the ground of our faith, and hope, and comfort therein: and to take care of Gods worship, is to take care of the knowledge of God, and so the ground of our faith, hope and comfort. Is not care of Gods glory the way unto, and evidence of our glory? To be earnest in Gods worship, is to take care of Gods glory, there­fore the way unto, and evidence of our glory.

2. Gods worship is the name of the Lord, the name of Jeho­vah, therefore carefully and fer­vently to be performed. His name it is who is the fountain of being, therefore the first being, [Page 23] and so of due the first and best service belongs to him, because none is before him, therefore none is to be served before him; our Saviour when he duely ranketh and ordereth the Com­mandments, saith, Thou shalt love the Lord with all thy heart, this is the first and great Commandment, and the second, Thou shalt love thy neighbour as thy self; Why is the love of God, and so the service of God, the first and great Com­mandment, before and greater then the love of our selves? but because he is the first and great­est before our selves, and greater then our selves; It had been sin in Moses and Paul, to wish them­selves out of Heaven for his glo­ry, and in hell, had not this been true, that God is before us, and so above us, of due to be honour­ed by us, though by our utter [Page 24] dishonour? None should go to hell, were not this true, that there is an honour due to God from the creature, above the sal­vation of the creature; and could men be willing to go to hell that God might have glory, hell should be no hell unto them; that which makes the torment of hell, is this, that God takes his glory, because men will not give it him. All the godly, though they do not think so, do seek Gods glory above their own salvation, as they should do, for they desire their salvation as a way unto Gods glory; now the way that serves unto the end is lesse desired, then the end where­to it serves. The worship we per­forme is the worship of Jehovah, the fountaine of being, there­fore the author of our being, from him we have all, unto him [Page 25] therefore we must give all; all is his, we have nothing of our owne, our most lively affecti­ons are his owne, he is not be­holding to us for them, we can­not without injustice and rob­bery with-hold them; will we with-hold that which is Gods? will we dispose of that which is Gods? Not only doth David ac­knowledge the outward wealth, liberally given to the Temple, to be Gods own, but the willing­nes, and joy of their hearts, whereby and wherewith they gave so liberally, to come from God, also 1 Chron. 29.18. in that he prayes God to keepe this frame in them, and to prepare their hearts towards him: he that must keepe that willing and chearfull frame of heart in him, hath surely made the same, and he that [Page 26] must prepare their hearts at o­ther times, hath prepared them now.

The worship we performe is the worship of Jehovah, his name who hath promised this fervency unto his people, Psal. 110.3. Thy people shall be willing in the day of thy power, .i. in the day of the powerfull preaching of the Gospel, these shall with earnest affection attend upon Gods ordinances, God having promised fervent affections in his service, by labouring after the same, and expressing the same, we shall confirme and e­stablish the truth of God, and on the contrary, as the Apostle saith, 1 John. 5.10. He that believeth not maketh God a liar,, so he that doth not fervently worship God, doth what lies in him to falsifie the word of God, to [Page 27] make him a liar, for God hath said, his people shallbe fervent.

3. Gods worship is the wor­ship of the Lord thy God, there­fore to be performed with ear­nestnes. His name it is, who is not onely the Lord, but our God, a God in Covenant with us, he hath promised to be whol­ly ours, all that he is, or can do, shall be for us, and we have pro­mised to be wholly his, to be all that we are, or can do for him. If we bestow the utmost of our affection upon him in his service, we do no more then he hath done for us: and what can we give to him, if we give all we have, in comparison of what he gives to us? Not only doth he give to us that strength of affection, in comparison of which all ours is nothing, but he be­gins to us, he gives first, he [Page 28] gives not only more then we can give, but before us, we may well follow him with lesse: what though others serve God they know not how? they have lesse reason to shew strength of af­fection to God then we; though they have reason enough, for God hath not bestowed him­self wholly upon them as upon us. Beside, being our God, the service that is done to him, re­dounds upon us, be it well or ill done, because the Covenant doth not only imply relation, but union, it is a marriage-Co­venant, God becomes ours, and we become his. A man loves his wife, not because shee is a friend, and loves him, but be­cause shee is himself, they are no more twain, but one, in loving her he loveth himself, and so much as he doth not love her, [Page 29] (though shee do not deserve) he doth not love himself, for shee is one with himselfe. A man doth not love himself, because of desert, but because he is near­est to himself, he is his own: so a m [...]n loves his wife because his own, nearest unto him. So God is our own, he is by the hu­mane nature of Christ, one with us, and we with him; did not God therefore deserve our best affections (which he infinitly doth) yet we were bound to be­stow the same upon him in his service, because he is our own, we have made him as our own soules, by entering into a mar­riage-Covenant with him; so much as we fall short in affecti­on to him, we fall short in af­fection to our selves.

Furthermore having promi­sed the best of our affections un­to [Page 30] him in his service, truth doth binde us, do we not hate to be liars? false, Covenant-breakers? men and women of no truth? do we not glory in our truth, that if we have said it, we will do it, our word shall be as good as our band? then must we be­stow our best affections upon God in his service, for so we have promised.

4. Carelesse worship is a ta­king of Gods Name in vaine, vaine worship. What an evil it is to take Gods Name in vain, it will appeare if we consider,

1. It is an holy Name, Psal. 111.9. Holy is his Name. Holy­nes is so lively an image of God, that it commandeth respect from the light of nature, and ho­ly things are carefully handled. Gods worship is an holy wor­ship, free from all impurity and [Page 31] pollution, take we heed that we do not prophane it by carelesse use of it.

2. A great Name, Psal. 76.1. His Name is great in Israel. A Name above all names, no wor­ship like Gods worship, because no person like him, no lawes of worship like his, no subject like the subject of Gods wor­ship, the whole man, soul and body the str [...]g [...]h of both, the whole earth and heaven, none too great to worship God; to take in vain a small name, a poor [...] mean worship, is an evil, but to take in vain agreat Name, a pow­erfull worship, is more evil.

3. A Glorious Name, Deut. 28.58. a worship of eminent worth, breaking out and mani­festing it self to all that have see­ing eyes, for man to pray to the God of heaven to open all his [Page 32] heart to him, for man to deliver the minde and counsell of God, for man to seal a Covenant with the God of heaven, these are glorious things, of great worth even at first sight. Here, by the way, in a word, and un­der correction, I must needs ac­knowledge, that since I had any glimps of light to discern the glorious worship of God, I could never get over that unsu­tablenesse that is between these obscure additaments to Gods worship amongst us, and his glorious worship. What is the vestment to prayer? what the Crossing of the fingers to bap­tisme. Indeed sprinkling of wa­ter in baptisme, or dipping the childe therein, bread and wine in the supper, are but small things in appearance, but when we consider the glorious God [Page 33] hath commanded and appoint­ed these, and doth produce glo­rious effects by them, that puts a glorious lustre and brightnes upon them; but when nothing can be shewed, but mans com­mand, obscure and darke man in Divine things, his command cannot put glory upon Divine Ordinances, wherefrom he bor­roweth light, but can adde none thereto, nor can he put any glo­rious effect into such his com­manded meanes, that they shall beare weight with the Judge­ment, or helpe the affections, and so they remain obscure and darke, as man himselfe is in hea­venly things, and so unsutable to Gods glorious worship. To be carelesse in obscure, darke, hidden good, is a small matter; but to be carelesse about emi­nent good, as Gods worship, [Page 34] is eminent and apparent sin.

4. A reverent or fearfull Name, Deut. 28.58. Psal. 111.9. Gods Name is such a name, as considered of, doth strike with reverence and feare, the holines of it, the greatnesse of it: things holy and great have a Majesty in them. Gods worship is a ho­ly worship and a great worship, therefore a fearfull worship. Now to take in vain, light and triviall matters, is a small thing but to take in vain a reve­rent and fearfull worship, argues senselessnes.

5. God will not hold him guiltlesse that doth take his Name in vain, as a man doth his worship by carelessnes. 1. How ever men performing Gods worship onely outwardly with the outward man, may go for innocent with men, none will [Page 35] say that they have sinned, yet God will not count them inno­cent, unlesse they have perform­ed the same carefully: which is a weighty consideration. When men have been at the Sa­crament, or word, or prayer, they thinke all now is well, but God accounts them sinners, if they have not performed the same with their best affections, he holds them guilty, they are sinners in his account, and if sin­ners, he will so de [...]le with them, and so he profes [...], M [...]l. 1.14. Cursed b [...] the deceiver, that hath a male in his flock, &c. He is a deceiver, there is his sinne; his guiltines, cursed be the deceiver, there is Gods dealing with him as guilty. A deceiv [...]r, as if God should say, I observe such men, all the week about their owne occasions, they are up early and [Page 36] down late, they sweat hard, but when they come to serve me on my day, they are heavy and carelesse, they are deceivers, they have better affections to bestow, then they do bestow upon me. Cursed be the deceiver, what's that? evil shall befall him, evil of punnishment.

• Losse of good.
• Presence of evil.

Losse of good: what?

• Gods acce­ptance.
• Gods recom­pence.

Gods acceptance promised, Ezek. 20, 41. I will accept you with your sweet savour.

Gods recompence promised, Isai. 36.7. I will make you joyfull in my house of prayer. Isai. 58.14. Then shalt thou delight thy selfe in the Lord. .i. encrease their de­light, more and more delight: [Page 37] inlargement of heart in duty is an evidence of Gods accept­ance, what God prepares he will accept, joy in duty, fitnes for, and forwardnes unto duty is Gods recompence, when the more we pray, read, heare, or receive, the more we joy there­in, and are forward thereunto. They that are carelesse in Gods worship, shall neither finde Gods assistance, nor joy there­in, nor willingnes thereunto, but shall be bound up and back­ward unto the same. Positive e­vil shall befall carelesse wor­shippers, Jer. 17.5, 6. Cursed be the man whose heart departeth from God, and pitcheth elsewhere: why? he shall inhabit the parch­ed places of the wildernes, the sunne of Gods wrath shall light upon him, and parch soul, and body and estate, dry up gra­ces [Page 38] and affections, and if body and estate prosper, yet the soul and the good thereof shall be much more parched: so experi­ence shews, Carelesse worshi­pers of God are barren of spiritu­all good.

Vse. Information. 1. The perfection of the law of God, it reacheth to the inward and spi­rituall part of man, yea to the utmost of that. As it is said of the sunne, Psal. 19.6. Nothing is hid from the heat thereof, the beames peirce into the bowels of the earth: so not the heart, not the extent of the heart, which is most spirituall, and comes nearest God, is hid from the command of the law; a signe the author thereof is above man, in knowledge in power.

2. The dignity of Gods wor­ship, the best part of man, yea [Page 39] the best of the soul, the utmost of it is but meet for it: if any thing in the soul be better then other, it must be drawn forth. This was shadowed out in the sacrifices of the law, Gods sa­crifices were to be without ble­mish, and the fat, the best of the beast was specially his. If civil worship have the body, the out­ward man, it is sufficient, because it is done unto men that can look no further, are capable to re­ceive no more; this is as much as will be honour to them be­fore men: but religious worship requires the soul, and the best of the soul, because it is done to that God that searcheth the hearts and trieth the raines, is ca­pable of the best, and most ho­noured thereby.

3. All performance of wor­ship is [...]t equally good, and e­qually [Page 40] pleasing unto God, he requires fervencie; God is life, and the more lively worship, the more sutable, and delight­full unto him.

2. To reprove, 1. Neglect of Gods worship: this is a con­trary extream unto instant wor­shipping of God, when men pray not at all, go not to the as­sembly on the Lords day, san­ctifie no Sabbath, but their whole soul, and body, and strength of both, are taken up about the world, or about their lusts, this is fervencie, and strength, either of ignorance, or of disobedience. Do not men know that God is to be wor­shiped? that some time is ap­pointed for his worship? that is grosse ignorance: what? God have no worship who is your King? your maker? works of [Page 41] creation and providence do cry aloud against this ignorance, Act. 17.26, 27, 28. And if we know God is to be worshipped, and time is sanctified for that end, and yet neglect, do we not manifest strength of disobe­dience, great frowardnes of heart?

2. Our inconstancy and par­tiality in the worship and ser­vice of God, our inconstancy: sometimes we take it up, at o­ther times we lay it downe; some will pray, and be very re­li [...]ious in affliction, or on the Sabbath-day, or at least against they go to the Sacrament, but not ordinarily; others will ordi­narily worship God for a time, but they have their interrupti­ons and breakings off, one while they will pray, and another while they will be unpraied, [Page 42] these have their cold fits, the fire of love (were that in their hearts,) would consume these interruptious. Others are parti­all in Gods worship, they will come to the word, not to the Sacraments, some will come to both, these, yet do not strive to joyn with the Congregation in prayer, these have but halfe hearts to Gods worship, the rule of their worshipping of God, is not love to God, for then they would be found in all his worship, and expresse their love in all.

3. Our constant carelesnes in Gods ordinary worship, though we observe part, and are obser­vant of appointed times with Gods people, yet we make it not matter of feare, we do not stir up our affections thereunto, or therein: we are not of Davids [Page 43] spirit, who would not offer that which cost him nothing. The worship of God should cost us something in carefull preparati­on and serious observation, the weale of our mindes and af­fections s [...]ould be laid out there­abouts. Our carelesnesse [...]oth either cha ge God with igno­rance, th [...] knows not what we offer [...]or with neglect of his own glory, that he regards not how we worship him.

3. To perswade us unto this instant worshipping of God, to presse forward unto a further de­gree of affection, a greater mea­sure of life and fervency in eve­ry holy performance; I will use the Lords own arguments to presse hereunto, they are two, Rev. 3.19, 20.

Drawn from,

• 1. The danger.
• 2. The benefit.

[Page 44]1. The danger, as many as I love, I rebuke and chasten, be Zea­lous therefore. However God deal with others, if he finde his beloved luke-warme, he will make them smart, he will cor­rect them, as a father doth his sonne, and the rather, if his words of conviction will do no good. God will first rebuke, and then chasten; first correct by words, and then by deeds. Better any chide then God, his words have in thē more wisdom and power then any other, and therefore carry a greater strength of love, or anger: one word of love will lift the heart to hea­ven, though never so heavy, and one word of anger will make it sinke to hell. What is the eff [...]ct of Gods chiding words, see, Hab. 3.16. they will make the body tremble, yea rottennes to seize [Page 45] upon it. And what meane those burning feavers that are abroad, that are excessive in heat, but to check our coldnes in Gods ser­vice? What those fiery darts of Satan thrown against the god­ly, feares of hell, and feel­ing of Gods wrath in some, and raising lusts of anger and uncleannes in others, but cold service of God? What meanes the plague, that raging hand of God, that zealous messenger, that makes quick dispatch of persons and families, but our carelesse worshipping of God? What rumors of wars, threatnings of the sword, the in­strument of Gods zeale and fu­ry, but our coldnes? If we would escape these feirce fiery afflictions, take we heed of cold service, get we burning, flaming hearts, God will fire out this [Page 46] coldnes, by one [...] o [...] o­ther.

2. The benefit,

• 1. Christs presence.
• 2. Communion with Christ.

1. Christs presence, If any man open the doore, if the heart be inlarged with love, desire, Christ will come in, he will come in as a King of glory, glo­riously manifest himself. What is the reason that Christ is so farre from the soul in holy du­ties? but because our hearts are shut, there is no roome for him, no desire after him, no delight in him. Wee should have more sense of Christ with us, were our hearts more lively. Though Christ hid himself whilst he re­proved the ignorance and unbe­leife of the two Disciples, yet when their hearts burnt within them at his Doctrine, he made [Page 47] himselfe known unto them, Luk. 24.16, 25, 31.

2. Communion with Christ,

• 1. In com­forts.
• 2. In glory.

1. In com­forts.

• 1. He will sup with us.
• 2. We shall sup with him.

1. He will sup with us, the affections, and graces we expresse in holy duties, shall be as food unto the Lord, refreshing and comfortable, contentfull and satisfying: we then feast God, as it were, when our hearts are inlarged in love, when our hearts are opened in holy per­formances to entertaine him. When the warmth of our hearts is in our duties, God will rea­dily accept them, take great de­light in them, we make him a supper of savoury meat, such as [Page 48] his soule loveth. How should God accept our duties, take any contentment in them, when we have better affections in our re­creations, businesses? If a ser­vant should minde his own oc­casions more then ours, would we accept such service?

2. We shall sup with him. No dainties can be wanting where God is the feast-maker. He makes a feast of fat things, the best things that heaven can afford, yea that the God of hea­ven can afford, Isai. 25.6. Sense of his love, peace that passeth all understanding, joy unspeak­able and glorious, Psal. 16.3. The Lord is the portion of mine in­ [...]r [...]nce, and of my cup, not one­ly is God ours in the generall, to live upon as an inheritance, but he is the portion of our cup, he is in every particular mercy, that [Page 49] is measured out to us, he is the comfort, and strength of it. They that feast with God, shall be abundantly satisfied with the fatnes of his house, and drinke of the river of his pleasures, for with him is a fountain, Psal. 36.8, 9. And that we may not misse of these benefits, the Lord doth urge them upon us, from consideration of his patience and paines to make us fit. I stand at the doore and knock. He useth the force of ordinances, and af­flictions, with the rod of his mouth and hand he strikes to get the doore of the heart open, that he might feast with us, and we with him.

2. Communion in glory. Rev. 3.21. To him that overcom­eth will I grant to sit with me in my throne. Such as conquer their coldnes, their remissnes, [Page 50] and carelessnes in Gods wor­ship, shall partake of Christs Kingly office, to subdue corru­ptions, to overcome Temptati­ons. Why are corruptions so lively, but because we are cold in ordinances the meanes of deading them? Why are cor­ruptions, and Temptations strong and above us, but to keepe us lively in Gods wor­ship? Ease breeds security: troubles do provoke, and stir up graces. The overcoming soul shall finde a mighty power in ordinances, and providences. The power of a King, is a com­manding, conquering power. And that we might be assured of this fellowship with Christ in his throne, he adds, as I o­vercame, and am set down with my Father in his throne, which doth imply, 1. That it is matter [Page 51] of striving, warring, will not be had with ease, will cost some­what. 2. When we have met with most difficulty, then shall we most partake in Christs glo­ry, so Christ first overcame, and then sate downe. 3. This is Gods way, and wonted course his servants must winne the crowne, ere they weare it: so God hath dealt with Christ the Lord, and so will he deale with his members.

CHAP. II. The first hinderance of instant worshiping of God, Despi­sing of his worship.

HAving lately hand­led the point of in­stant worshiping of God, and consider­ing the great need of it in these carelesse dayes, I purposed with my selfe not to leave it thus, but to shew you the hinderances of Gods servent worship, and the helpes thereto, and both together, the contra­ry to any hinderance being an helpe.

The first I will pitch upon is in this text, despising of Gods prophets, a fault here expresly charged upon the priests, but implicitly, and inclusively up­on the people: as our Saviour in his letter to the Church doth addresse himselfe, in the begin­ning, to the Angel of the Church, but in the conclusion sheweth that he intended the whole Church; He that hath cares, l [...]t him heare wh [...]t the spirit saith unto the Church, not to the Angel onely, but also to the Church. I shall make way to this text, and then open the same. God being a­bo [...]t to reprove the sinnes of his people, doth lay a contrary foundation of his love, to ma­nifest that there was no cause of such their injury in him, but all in themselves. I have loved you, [Page 54] saith the Lord. vers. 2. They be­lieve no such matter, saying will not serve them, they put God to proofe. He proves it by the e­quall condition of Jacob and Esau by nature, but unequall condition, by their love. Jacob was Esaus brother, neither of them better then other, yet I loved Jacob, and hated Esau, and laid his habitation waste and deso­late; and though Esau may thinke to be rebuilt as Jacob, and to have his captivity returned, yet it shall not be so, if they build, God will pull down; and whereas he was angry with Ja­cob, but for a moment, he will be angry with them for ever, and that Jacobs posterity shall see, and speake of to Gods glo­ry, as magnifying himselfe in the midst of, and for the sake of Jacobs posterity. But because it [Page 55] is the nature of sin to dimme the eyes of the soul, and the more sin the more dimnes, and ac­cording to the measure of dim­nes must be the measure of the palpablenes and plainnes of the thing seen, therefore God doth u [...] a most palpable sensible ar­gument to convince them of their sinne, despising, and con­temning of his worship. A son honoureth his father, &c. The argument is this, Fathers and Masters are to be honoured.

I am your Father and Master.

Ergo, I am to be honoured.

This argument common sense will yeild to. That a fa­ther and Master are to be ho­noured, they cannot deny, they themselves daily expect it, and receive it, in that relation. That God is your Father and Master, they cannot deny, he chose [Page 56] them out of all the world to be his adopted children, and brought them out of the house of servants, brake the yoke of the oppressing Master. The con­clusion, for greater force sake, is put interrogatively, where is my honour? where is my feare? you cannot deny but I am your Master and Father, and am there­fore to be honoured: but where is that honour you confesse to be due to me? let me see it, I cannot finde it; O ye preists, yea and people too, (for ye are in­cluded) that despise my Name. Nay, I have dishonour from you, in that ye slight my wor­ship, the way and meanes of my honour. The argument, they cannot deny, but that God be­ing a Father and Master is to be honoured, and consequently they that despise his worship do [Page 57] sinne, but they deny the applica­on of the argument, they are not the persons; for let that be proved. Wherein have we de­spised thy Name? ye have offered polluted bread upon mine Altar. Polluted is here op­posed to such as God had ap­pointed to be holy, to be set a­part, i. e. of the best they offer­ed polluted bread, i. e. the worst, and basest sacrifices, as vers. 8. If ye offer the blinde, and lame, and sicke. But grant they do not of­fer so good as God requireth, yet they will not yeeld that they have polluted Gods worship, for it may be they offered such as they had ordinarily, they had no better. It appeares they have polluted the Lords worship in such offerings, for they say, The Table of the Lord is contem­ptible, if they say it not in words, [Page 58] yet in deeds they do, i. e. the mean and base offerings they brought, were not so much out of poverty, and want of better (for, vers. 14. they had a male in their flock, and brought the Lord a corrupt thing:) but their base offerings did spring from a base opinion of the worship of God, they thought any thing was good enough, they said, The Ta­ble of the Lord was contempti­ble, if not in their words, yet in their thoughts, manifested in their doings. The thing faulted here, is despising, contemning of the Name of Gods worship, of­fering polluted bread upon his Altar, saying, His Table is con­temptible, and that by his chil­dren and servants, which ca [...]sed them to bring base sacrifices.

A Despising of Gods wor­ship, is an hinderance to the ear­nest [Page 59] and lawfull performance of it.

God complaines of unwor­thy sacrifices, such as an earthly governour would not accept, and declares the cause to be, des­pising of his worship.

Ezek. 22.8. despising of holy things is attended with propha­nation of them: the holy using of holy things ceaseth, when despising begins.

1 Thes. 5.19, 20. to despise prophecyings is the way to quench the spirit, which makes us fervent in spirit in Gods wor­ship.

Qu. What is it to despise the worship of God?

Ans. Despising is an act of the judgement, passing a mean and low account of a thing, as having little or no worth to com­mend it.

Scripture-expressions do ma­nifest what this despising is, Ps. 119.141. I am smal, and despised, Psal. 22.6. I am a worme, and no man, despised of the people, 1 Cor. 4.10. ye are honourable, we are despised. The language of despising doth lay open the na­ture of it. Gen. 25.32. What pro­fit shall this birthright do to me? He did not apprehend the worth that was in his birthright, not worth enough in it, not profita­ble enough unto earthly provi­sion, he speakes of it as worth nothing, 2 Sam. 6.20. with 1 Chr. 15.29. How glorious was the King of Israel to day, who uncovered himself, as one of the vain fellows shamefully uncovereth himself?

To despise Gods worship is to have low thoughts of the same, as of smal, or no worth, no worth in prayer, in sermons, [Page 61] in the sacraments. Expressions hereof are sound in scripture, Job. 21.14, 1 [...]. Depart from us, for we desire not the knowledge of thy wayes. What is the Almighty that we should serve him, and what profit should we have if we pray un­to him? Mal. 3.14. It is vain to serve God, and what profit is it that we have kept his ordinance, and that we have walked mourn­fully before the Lord of hosts? there is no profit at all, they may serve him that will, but they shall make no profit of it.

Qu. What are the causes of despising the worship of God?

Ans. Not, because there is a want of worth in it, but from a three-fold cause of despising found in the subject, when yet the object is precious, and ho­nourable. 1. Ignorance of the worth and excellencie, when a [Page 62] man descernes no worth, how should he esteeme? 2. Want of attending to knowne worth, when men either forget what they know, or do not consider it. 3. Want of affection to the thing despised: let a man be ne­ver so precious, yet if love be wanting, some cause will be found of obscuring all his worth, to spread a cloud upon his shining glory.

These are the causes of de­spising Gods worship.

1. They are ignorant of the worth of it: the worship of God is spirituall, the worth of it spi­rituall, the knowledge of the worth spirituall, therefore above the reach of nature, 1 Cor. 2.14.15 spirituall things are spiritually discerned, therefore onely by spirituall men, John 4.23. The true worshippers. There are dif­ferent [Page 63] apprehensions of Gods worship, because different wor­shippers, some true, some false, some in true light, others in darknes, some left in the dark­nes of nature, others called into light, 1 Cor. 1.23, 24. The preach­ing of the Gospel, to the Jewes a stumbling block, to the Greeks fool­ishnes, but to them that are called, the wisdome of God, and the power of God, to them that are called out of darknes into marvellous light, such as have a manifesting, dif­ferencing, discerning know­ledge: the godly know thus but in measure, therefore esteeme but in measure.

2. Where there is some knowledge of the worth of Gods worship, yet there wants attendance to that light, 2 Pet. 1.19. Ye do well to take heed as to a light that shineth in a darke place, [Page 64] it is one thing to have light, a­nother thing to attend to it, to heed it, men forget, they consi­der not the weight, and worth of Gods worship, Eccles. 3.1. Keepe thy foot when thou goest to the house of God, be more ready to hear; there is an inconsideratenes in us in Gods worship, we doe not deliberate about it, because we are too thoughtfull about o­ther things.

3. The worship of God is contrary to nature, because ho­ly, spirituall, self-humbling, and emptying, this includes a defect of love to it; and where love is wanting, something will be ima­gined to worke disrespect.

That despising of Gods wor­ship is an hinderance of ferven­cie, and how it is an hinderance, appeares. 1. From considerati­on of the dependance of affecti­ons, [Page 65] and endeavours upon the judgement, if the thoughts be but low, the affections and en­deavours will be but low, and on the contrary, if the thoughts be high, they will carry up af­fection, and endeavours 2. It is against the nature of wisdome, and therefore folly to bestow much affection and endeavour about things of small worth, wisdome doth proportion af­fection, and endeavours to the worth of things. 3. The mo­tive of the will is good, the more or lesse good is apprehend­ed, the more or lesse the will is moved, and so lesse, or more fervencie of desire and endea­vour. If Gods worship be despi­sed, little good is apprehended, and so little to move the will and affections, if it be of little, or no benefit, as despisers appre­hend, [Page 66] why should we earnestly chuse it, desire it, take pains a­bout it, it will yeild small de­light, and satisfaction.

Desp si [...]g some­t [...]s pre­v [...] to a totall neglect of duty, much more to measure of neg­lect.Vse 1. To convince of sinne the body of our people. 1. Such as neglect Gods private wor­ship, reading and prayer in their families, catechising and cal­ling over the word which they have heard: the fountaine of this neglect is d [...]spising: they thinke it more honourable to be un­praid, unread, to leave children untaught, the word unrepeated, they thinke meanly of good du­ties, that the practice of them comes out of simplicity, and weaknes of judgement. The greatnes of their sin in the effect and cause, will the better appear, if we consider Gods opinion of them, and dealing with them. 1. God thinks no better of them [Page 67] then of doggs, & swine, Mat. 7.6. who trample under foot pearls, brutish unreasonable creatures, they are not base that pray, but they that despise praier: God makes account none will despise praier but doggs and swine, such as are deprived of reason, as farre below themselves, as their thoughts are below Gods wor­ship, as if he should say, Never take them for men and women again, that tread under foot ho­ly things, that speak ill of read­ing, conference, praier; God calls them doggs and swine, so must we, who can skill of no­thing but the bones, and akorns of the world. 2. God will reject them, when they would be most esteemed, Heb. 12.16, 17. Esau was rejected, his suit was not regarded, he despised the birthright, and was himself [Page 68] despised, when he would have had the blessing, and though men prevail by earnest desires and tears, to change the mindes of men, yet he could not move the minde of God, though he sought diligently with tears; So men that despise praier or o­ther parts of Gods worship, when afterwards they would pray themselves, or have others pray for them, when they great­ly need, and earnestly desire the benefit of that worship they have despised, they shall be re­jected, Prov. 1.24, 25, 28. Zech. 7.13.

2. Such as come to the pub­like worship of Gods Word, Sa­craments, Prayer, but care not with what affections they come, have no desire, no delight there to be busied, they bring their bodies, but leave their [Page 69] hearts behinde them, they trim and adorn their bodies, but not their hearts. They are farre from David, spirit, Psal. 83.10. who esteemed one day in Gods house better then a thousand: and again, Psal. 26.6. I will wash my hands in innocency, and so will I compasse thine altar: he will not come carelesly, but with painfull pre­paration, such as washing in the laver of repentance is: clean hands become clean work: these had rather be any where else, then at Gods Ordinances, any triviall occasion, or idle com­pany will keep them away: they say,Such as o [...] [...] de­sp [...]sing do neg [...]ct private, may d [...]spi­s [...]n ly per­form pub­like wor­ship. they can spend the time as well at home, in reading some good book, or in discoursing a­bout some profitable subject, as in the ordinances used in pub­like Assemblies. Did not au­thority command, and generall [Page 70] example forcibly perswade, and desire to avoid shame constrain, they would not afford their company at all; and when they do come, they bring the same affections where with they go a­bout other occasions; And why so? They see no good in preaching, praier, sacraments, What profit is in them? What good comes by them? these have too low thoughts of Gods worship, as if it were onely out­ward, and did only deserve the worst part, the presence of the body, which is their sinne. And how should they do otherwise, who make their own blinde­nes the judge of the worth of Gods ordinances, not the word of command, not the person regarded, not the promise an­nexed to the worship, not the the presence therein manifested? [Page 71] Iudge you, is it not a despising of Gods worship, to think that any affections are good enough? if a man do but get out of his bed, and have but so much time as to get him ready, he is fit to go to the Assembly, though he have no spirituall thoughts, no sense of his unfit­nes, by reason of the sinnes of the week past, no praier to God for preparednes of heart? doth not such a man think meanly of God? he would set his thoughts and affections more in order, were he to go into the presence of a King, or to do some publike action: these sin­full low thoughts, are fruitfull in low affections and actions, these weak expressions do mani­fest such men to be weak minde­ed men in reference to Gods service.

[Page 72]3. Sundry carriages about, and in the publike worship of God that do expresse despising of it.

1. Comming too late, and going away too soon: some come not till the worship of God is begun, till the Word be read, and Psalms be sung, yea, some not till praier be ended, and some go away before Ser­mon, or praier, or at least the blessing be finished: I would know of these, whether they do not think, that that which is past when they come, and behinde when they go away, is part of Gods worship as well as that whereat they are present? and whether their presence at that part, doth not manifest their respect? they cannot deny but what they neglect in the be­ginning or ending of publike [Page 73] Assemblies, comming too late, or going away too soon, is Gods worship, and their pre­sence would shew their re­spect, therefore their absence doth expresse disrespect, despi­sing, if it be not necessary, and so is sin. And I do not call that necessary absence from the be­ginning, which is caused by mens oversleeping themselves, or not minding how the morn­ing passeth, or having more bu­sines to do on the Sabbath-day morning, then can well be done in due time, or spending that time in private duties, which should be spent in publike. N [...]r do I call that necessary absence from the ending, which is cau­sed, not by ordinary infirmity of body, or unusuall faintnes, and weaknes, but from spirituall fulnes, (the usuall cause) the a [...] ­fection [Page 74] is cloied, why should they tarry any longer, they have preaching enough, and praier enough? or from vanity of minde that cannot endure to be fixed long in any way, be it never so good, they must have change, though they change from the better to the worse, from Gods house to the ale-house, from the assembly of Saints, to the society of sinners, from the speciall presence of God, to the speciall presence of Satan, for in the ordinances God is specially present, and to go from them is specially to transgresse, therefore specially to go into Satans presence, for he hath most to do where God hath least. When men there­fore are walking and talking in the Church, or Chappell-yard, or lying along in the grasse, or [Page 75] going homeward, when the Word of God is in hand, they sin in despising the worship of God, and little know that they go into the midst of the Devils Kingdom and power.

2. Kneeling down, or put­ting the hat and hand before the face to pray, when the Word is in reading, or Psalms are in singing, or the Word in preaching, a thing much used in some places, and held to be a point of great devotion. This private praying is a sin, for it is a despising of the worship of God in hand. That such private praying is a despising of Gods publike worship in hand, is evi­dent from the open and mani­fest neglect of it, not onely is the minde withdrawn in the sight of God, but the body al­so in the sight of men, disre­spect [Page 76] is cast upon the worship of God in the sight of men.

It will be answered, that we do indeed not attend unto the worship in present use for a time, but it is not out of purpose or desire to neglect Gods wor­ship, but out of respect to, and desire of better preparation for the same hereby.

To this I say, of the intention alone I will not speak, (which I conceive to be very good in ma­ny that use it) unlesse that good intention could make a good a­ction; but that the action per­formed with this good intenti­on is a despising of Gods wor­ship I prove, for it doth thrust publike worship out of its sea­son, and puts private in the room, when publike and pri­vate worship stand in choice, it takes to private, it puts more [Page 77] vertue and efficacy into private for heart preparation, then into p [...]blike.

It is an errour, and too much sleighting of Gods publike wor­ship, to think that singing with the Congregation (if they be singing when we come in) will not fit us to sing, and reading the Word with them, will not fit us to read, and hearing the Word preache [...], will not fit us to hear, better then private prai­er, for shall they be judged to be instruments of all other spiri­tuall good, and not of preparing the h [...]t, if unprepared?

3. Sitting, elected and cho­sen without any necessity, in ti [...]e of publike praier: we have exa [...]ples of kneeling, and standing in publikē praier, but not of sitting, Nehem. 9.2. They stood and confessed their sinnes, [Page 78] and the iniquities of their fa­thers, and ver. 5. the Levites bid the people stand up.

Standing is the reverence that a servant expresseth to his Ma­ster, kneeling the reverence and worship that a subject expres­seth to his Prince, but sitting is a gesture of familiarity and ho­nour. I remember not that any of the godly in solemn private praier did sit, but they kneeled, or lay along, or stood. That of David, 2 Sam. 7.18. Divines interpret continuing before the Lord. See Tremel. upon the place, and Piscator.

Indeed our Saviour and his company being set down on the grasse to eat meat, did crave a blessing sitting, which doth warrant the like custom in this Countrey, where they usually sit down to meat, before they [Page 79] crave a blessing: but 1. That was no solemn praier, as that in Gods publike worship i [...], but a short blessing of the creatures, (which yet our Saviour did reverently perform, for he lift up his eies to Heaven.) 2. It is one thing to pray shortly, being s [...]t, without change of the gesture, and ano­ther thing to make choice of that as a praier-gesture in Gods solemn worship, i. e. when o­thers do chuse to kneel or stand, for a man to chuse to sit, in this case it shews a sleighting of Gods worship, because a man chuseth a gesture of familiarity in praier, wherein a man comes neerer God then in any ordi­nance, and in publike praier, wherein for examples sake we should be more reverent. Lest any should take advantage, or be unsatisfied about sitting at [Page 80] the Sacrament, becau e I say, sitting is a gesture that doth not expresse that reverence, let me answer in a word and by the way.

1. Had we not the example of Christ and his Apostles in the first institution, for some kinde of sitting, it were more considerable.

2. It sufficeth that it is a ge­sture of freedom and honour, such as parents admit their chil­dren unto, and friends their friends, though farre under them. It is meet we should goe to God humbly; he may with his honour, allow us more free­dom when he comes to us.

3. Though sitting in it self be not a gesture of reverence, yet they that sit, may sit reve­rently. And it is an ordinary phrase to our children sitting be­fore [Page 81] their betters, that they should sit reverently, that is fit­ly composing all the parts of their bodies, as those that had an awe of their betters, and would expresse their respect of them. If sitting therefore doth expresse the freedom and ho­nour which God allows us, as children and friends, we may expresse our reverence other­wise, by uncovering the head, by gravity of countenance, and behaviour in all the actions thereto appertaining.

4. Neglect of singing Psalms wit [...] the Co [...]gregation: a fa [...]lt in many: indeed some through age, or weaknes of body, or want of voi [...]e, cannot, and are to be excused, for will, wh [...]n power is wanting, is accepted of God. But not to sing, where we have no such impediment, [Page 82] the case of very many, is to de­spise that ordinance of God, and so to sin: for what doth hinder them, but a mean and low e­steem of this ordinance? they want not strength or body nor voice. What then? Nothing but respect, and esteem of the duty. Indeed they are to be blamed, who give occasion of this disrespect, by altering the tune, or singing, before or af­ter others, but it doth not ex­cuse them who are drawn here­by to disrespect Gods ordi­nance, they should rather in­crease their esteem.

5. Whispering one to ano­ther in time of praier, singing, reading, or preaching. Need­les whispering in civill societies, is a disrespect thereto, for so the company and occasions in hand, are neglected; much more [Page 83] needlesly to whisper in holy As­semblies (though no publike a­ction be in hand) is disrespective of them, because more reverence is due thereto. When we meet for publike ends, private acti­ons are unsuitable, some to be talking in one place, and some in another, a publike expecta­tion of publike exercises were more meet, and a generall com­posing of our affections and be­haviour fit for the same. We should come into such places with a respect of those holy ends we come for, and all our carri­age, till we depart thence, should expresse to much. Most of all doth it expresse disrespect to whisper to one another, whil'st the service of God is in hand; when we are speaking to him, or of him, or he speaking unto us, to turn aside, and speak one [Page 84] to another, doth not suit with that reverence we owe to God. Nay if we speak one to another of that which is in hand (which is the fairest excuse that can be made) yet if it take away our ear, and affection from that which follows, it doth shew a disesteem of Gods ordinance, and so is sin. Nay, whatsoever doth but weaken our affection, and attention to Gods worship, (as this must needs do at the least) doth therein weaken our esteem, and so make us sin.

6. Smiling and laughing in time of Gods worship. Judge you what Assembly more grave, then an Assembly met at Gods command to worship him. And would not smiling or laughing of some particular per­sons in a most grave Assembly, argue a disrespect of the same? [Page 85] doth it not argue a lightnes, or inconsideratenes of the person, or the lightnes of the matter? both which do carry a dis­esteem of Gods worship: God hath promised, Zech, 8.4. that the streets of Jerusalem shall be full of boies and girles playing therein, but for men and women, our boies and girles, to be toying, laughing and smiling when they are worshipping, is a sleigh­ty carriage, arguing sleighty thoughts of Gods worship. God may send such a sudden, full and forcible joy into the heart, that it may change the sadnes of the countena [...]ce into smiling; but to laugh and smile, though the ordinance gives no such occasion, b [...]t from some vain thought that comes to the min [...]e, or some [...]olly a man seeth in others, is a despisi [...]g of [Page 86] Gods holy things, and so sinne. The presence of betters might command more respect, much more of Saints and Angels, and most of all the presence of God himselfe.

7. Standing up to gaze a­bout. We read that all the peo­ple stood up when Ezra opened the book of the law in the sight of them all, Nehemiah 8.5. and when our Saviour had read his text, the eyes of the people were fastned on him, Luk. 4.20. but to stand up to gaze about us, to see whom of our freinds we can espy, or who comes in, or what apparell others weare, and that in time of singing of Psalmes, or reading the word, or preach­ing the word, doth shew a dis­esteeme of Gods Ordinances. Can we finde something more to be attended to then Gods [Page 87] worship? a signe we thinke but meanly of that.

8. Sleeping in time of Gods worship, a thing which our neighbours equall to us, would count a sleighting of them, much more may God. Suppose a man should be speaking to his neigh­bour, or speaking some good of him in his presence, or heark­ning to his speech, and he should fall asleep, would he not look at it as a sleighty carriage? how much more if a man should thus behave himself before his betters, and especially before his Prince, and cheif govenr­our? so is the case in publike worship, either we are speaking unto God, as in prayer, or speaking of God, as in reading the word, and singing of Psalmes, or hearing God speak to us, as in the preaching of the [Page 88] word: if we sleepe in all, or any of these, do we not shew that we lightly esteeme them? that we do but little respect what we say unto God, or of God, or what he saith unto us? which how great a sinne it is I leave to you to judge. Not but that some by reason of age, or weak­nes of body, or want sometimes of convenient rest, or constitu­tion of body, may be subject to heavines, who yet doe highly esteeme Gods worship: but where there is a giving way un­to this, and it is not borne as a burden, which for the present a man would shake off, and af­ter is humbled for, it shewes a great disesteeme and disrespect of Gods worship.

2. To humble Gods peo­ple in regard of the guiltines of this sinne, meane and low [Page 89] thoughts of Gods worship. In this sense we need Peters exhort­ation, 1 Pet. 1.13. to gird up the loynes of our mindes, our thoughts of Gods worship hang too loose, and low, and had need be girt up closer, and higher. We should call the sab­bath, the honourable of the Lord, Isai. 38.13. Glorious things are spoken of thee, O city of God, Ps. 87.3. of the Church and Ordinances. We should looke to our foote when we goe into the house of God, Eccles. 5.1. but our late comming, our heavines, our whisperings, do shew that our thoughts are too low; for were our thoughts higher, our car­riages would be more reverent. This is our sinne, and should be our shame. And to humble us the more, consider, either there is much ignorance in us of the [Page 90] worth of Gods worship, or much carelessenes of that worth we know, or much corruption, and but little grace, much of the old man, and but little of the new.

3. To fortifie them that re­spect Gods worship, against the speeches and carriages of them that disrespect them. Ma­ny have a good esteeme of read­ing and prayer, of private and Church ordinances; but when they see and hear others sleight the same, they pray not, they read not, they come not to the assembly, but they speake ill of others that use them; hereup­on they draw in, and are afraid to shew their respect. But let such consider what they doe. They that think meanly of good duties, doe sinne, and wilt thou be beaten from thy duty by [Page 91] the sinne of others? because o­thers doe ill, wilt thou doe ill also? The sinnes of others should warne us from sinne, not draw or drive us unto sinne: be­cause others despise Gods or­dinances, wilt thou despise them also? there is most need now to honour them, to recover that esteeme which they lose by others, for that is one reason why Gods people are called his portion, because he makes up, by meanes of them, the los­ses of glory, that he sustaines from the world, Isai. 43.21. This people have I formed for my self, they shall shew forth my praise: though other people are for themselves and their owne praise, yet his people shall be for his ends, and his praise: though prayer was cryed down in Babylon for thirty dayes, to [Page 92] make a snare for Daniel, yet the disrespective law against it could not make Daniel neglect his course of praying. Though Da­vid was mocked by his own wife for dancing before the Arke, he answered, it was be­fore the Lord, and if that were to be vile, he would be more vile; so say thou, if to read and pray be to be vile, thou wilt make thy selfe more vile.

4. To provoke us to take heed of despising Gods holy things. Two arguments are at hand to disswade us. 1. It is sinne, a sinne that is obvious to every eye, an unnaturall sinne. Will not all judge it a sinne for a childe to despise his father, or a servant to despise his Master? Is it not an unnaturall sinne? Nature bindes them to the con­trary. Is not God our Father, [Page 93] our Master, the best Father, the best Master, like whom is none, and is it not much more a sinne, an unnaturall sinne, a sinne cry­ed down by all to despise God? yet so we doe when we despise his worship, which is his name. What is worse then sinne? who would not avoid sinne, speci­ally manifest, and unnaturall sinne, such is this despising of Gods worship, for we returne disrespect for respect. The Psalmist admires at Gods re­spect to man, Psal. 8.4. What is man? Though there be no worth in man, yet God shewes that re­spect to man, that men are wont to doe to them that have great place, and worth; to disrespect him therefore is great sinne. 2. Despising of Gods worship will hinder our earnest wor­shipping of God, doth not God [Page 94] deserve our best affections in his worship: and doe we not desire to bestow our best affe­ctions upon God in his wor­ship? God will returne them to us better againe. This we can­not doe if we despise Gods wor­ship. Will we bestow much af­fection upon that which we thinke is not worthy much? Let me adde one more argument to disswade us from despising Gods worship, drawn from the ill consequence hereof, and this argument hath three severall branches, I pray take notice of them.

1. Our despising of Gods worship will redound to our dishonour: if we expose them to sleighting, by our sleightly use of them, God will cause us to be despised. To despise Gods worship is to sinne against [Page 95] Gods honour, therefore Gods punishment shall be directed a­gainst our honour, Mal 2.9. Therefore have I also made you base and contemptible before all the people. God made the priests generally and of all hands base and contemptible, and he did it also, i. e. in relation and with respect unto that reproach and dishonour they had put upon him, as it followeth in the verse, According as ye have not kept my wayes, but have been par­tiall in the law: they dishonour God by obeying but where they listed, and God poured contempt upon them. Ever ob­serve it, ministers that have but low thoughts of Gods wor­ship, and meane behaviour in the same, God makes them con­temptible. Not only is it so with ministers, who being pub­like [Page 96] persons, do put more dis­honour upon God, but also with private persons, whose dishonour of God is lesse. Esau despised his birthright, and therein the Covenant of God, and God cast such dishonour up­on him as can never be wiped away. An instance whereof is, Heb. 12.16. when the spirit of God had occasion to speak of him, and that act, he calls him by way of reproach, prophane Esau, and that thousands of yeares after the action, when one would have thought it had been forgotten, but God doth not so easily forget dishonour done to him. Michal she de­spiseth David worshipping of God, and what was her punish­ment.? Not only that which was an affliction, but that which was over and besides a speciall [Page 97] reproach, 2 Sam. 6.23. There­fore she had no childe to the day of her death. A woman whose name should be buried with her self, but her reproach should live, she had no childe, because she despised David worship­ping of God. If therefore we have any respect to our honour, as we have, if we be not desti­tute of the spirit of men and women: for what is a mans life without respect, but a living in the grave, a being buried whilst a man lives? let us take heed of despising Gods wor­ship.

2. Our despising of Gods Ordinances doth not rest, or is limited in them, but passeth through them unto God, doth not stay till it commeth unto him, Luk. 10.16. He that hear­eth you heareth me, and he that [Page 98] despiseth you despiseth me, and he that despiseth me despiseth him that sent me. The Apostles were but ignorant and unlearn­ed men, fishermen, in them­selves considered, but when they became vessels to carry the word of God unto the world, then what respect was shewed to them, was done to God, and what disrespect was done to them, did not rest till it came to the highest Majesty: for they are the Ordinances of his com­mand and of his glory. His Name is called upon them, his commission is with them, nay his presence is with them, Math. 18.20. Where two or three are met in my Name, I am in the midst of them. A notable proof hereof we finde in Elisha, 2 Kings 2.23, 24. when little children mocked him, he cur­sed [Page 99] them in the Name of the Lord, i. e. in the Lords au­thority, command and commis­sion. Had not their mocking of Elisha been Gods cause, he had sinfully used Gods Name and authority. If a Master send his servant about some errand, and give him power to use his Name in it, may he also use his Name about his own busines? Nor had his curse been effectu­all, for he could not have sent the bears to have destroyed them, which is one of Gods sore judgements, Ezek. 14.21. and God would not have sent them had not the cause been his own. Let us now consider. Men that despise the word and prayer, yet do not thinke God is to be despised, but rather thinke him not worthy to live that doth despise God, for God is of in­finite [Page 100] worth and goodnes, yet in despising these they do de­pise God, for it is prayer unto God, and reading Gods word, the meanes are his meanes, un­der his authority, and for his glory, you cannot separate God and them: when men speake ill of professours for praying, reading, they thinke they speake ill of men, and that not for goodnes, but nicenes and over­strictnes: but they speake ill of God in men, they speake ill of godly men, who do read and pray, not because it is their own minde, but Gods minde: and shall we run into such horri­ble profannes to speake ill of God?

3. Despising of Gods wor­ship is the way to quench the spirit in our hearts, and in the ordinances. These two are put [Page 101] together, as depending one up­on another, 1 Thes. 3.19, 20. Quench not the spirit: Despise not prophesying, implying, that to despise prophesying, is the way to quench the spirit. It is ob­servable, when the Apostle speaketh of other sins, Ephes. 4.2 [...]. as lying, sinfull anger, steal­ing, corrupt communication, he saith, Grieve not the holy spirit: but when he comes to speak of despising prophesying, he saith, Quen [...]h not the holy spi­rit, shewing us, that any sin, if it be but corrupt speech, will grieve the spirit, make it sad in our hearts, withdraw its lively and comfortable working, but despising or prophesying doth quench the spirit, it doth take a course quite to put out the fire of the spirit, for it takes away the sewel of the spirit, that [Page 102] which should nourish and in­crease its slame. If a man de­spise Gods ordinances, either he will not make use of them at all, or never the better, and then the nourishment of the fire of the spirit is taken away, and so it is quenched. As therefore we would have the spirit slame in our hearts, and in the ordi­nances, let us take heed of de­spising the ordinances. Do we not finde a damp of Gods spirit in our hearts, and in the ordi­nances, the cause is here, we have taken away the fewel, by sleighting the ordinances.

It may be said, How may we be helped against this despi­sing of Gods worship? Answer. By the contrary reverence, a f [...]ame of minde called much for in the book of God: Psal. 2.11. Serve the Lord with fear, rejoice [Page 103] with trembling. Psal. 3.7. In thy fear will I worship towards thy ho­ly Temple. Prov. 13.13. Fear is opposed to dispising, who so de­spiseth the Word shall be destroyed: but he that feareth the commande­ment shall be rewarded, the way not to despise the Word is to fear it, Psal. 66.2. To him will I look that trembleth at my word: tremblin [...] i [...] [...] [...]t of the bo [...]y, spring [...] f [...]o [...] [...] ­rence or [...], [...]n act of the minde, apprehending an excel­lency and worth an excelling, overpow [...]ng worth and excel­lency.

How shall we get this reve­rence?

Answ. For obtaining the truth and beginning of reve­rence, there is no way but one, chan [...]e of heart, for that brings both [...]ight and love: which two [Page 104] make reverence: light, to dis­cern worth, and love, to affect it, to be willing it should be there, and to acknowledge it to be there. If a man receive light from the spirit to see an excel­lency in Gods worship, in preaching, in praier, yet if there be not love, a man will at one time or other shut out that light, and so despise the ordinances, notwithstanding them. No wonder if unregenerate men be careles of the Word, Sacra­ments, Praier, yea after many years preaching it will not be helped, nor can it be expected otherwise, till the heart be changed.

For the help of the measure, and increase of our reverence, and so our earnest worshipping of God, it will be usefull. 1. To labour to increase our know­ledge [Page 105] of the worth of Gods or­dinances, which we shall do two waies. 1. By considering that Gods ordinances are means of conveighing glory to God, yea the greatest glory and good to us, yea the greatest good. They are means of conveighing honour to God, therefore they are called Gods worship, be­cause they do defer and carry worship and honour to God, yea the greatest honour, more then the works of God, for they do declare Gods worth more then his works, more clearly, m [...]re abundantly, and they do work more deep and constant expressions of Gods honour in our thoughts, affecti­ons, words and actions, then the works of God. That which conveighs honour to God as appointed means is honoura­ble, [Page 106] that which conveys most honour to God is most honour­able, so do the ordinances of God, therefore they are most honourable. As the ordinan­ces do convey the greatest ho­nour to God, so they convey the greatest good to us. In Gods providence we have many sweet mercies which we could not want, as health, estate, friends, guidance, protection, but in the ordinances we finde God, and Christ, and eternall life, Prov. 8.34.35. They that wait at the gates of wisdome, and attend at the posts of her doores, are blessed, for they finde Christ, and with him life and savour at Gods hands. Is not that of great worth and great­ly to be respected, that brings unto us the greatest good, good incomparable, and invaluable? [Page 107] so do Gods Ordinances. And that we may have the know­ledge of this worth ready at hand for use, we are to call it often to minde, and to consider of it, for what a man hath for­gotten, it is all one to him as if he had never knowne it, and especially when we are to come to them, let us consider of their worth, make present our know­ledge by meditation. 2. To in­crease our knowledge of the worth of Gods Ordinances, let us observe and remember the effects and workings of Gods Ordinances, sometimes in one, sometim s in another, our hearts are humbled, quickned, comforted, satisfied, yea some­times when our hearts have been at a low [...]bb, when we have despaired of helpe and thought all [...]ans in vain, when much [Page 108] hearing and use of private means would do no good, these are sensible arguments of the worth of Gods Ordinances, we know they have done us good when no other means could.

2. Consider the examples of the servants of God. This is their description, and hereby they differ from others, they tremble at Gods Word, Ezra 9.4. David will worship God with fear, Psal. 3.7. Josiahs heart melted at the hearing of the word, 2 King. 22.11. Habak­kuk trembled, Hab. 3.16. these were deepe expressions, a signe they had deepe thoughts. Wilt not thou be like Gods people? what? and call God father? Wilt not thou expresse the i­mage of his children?

3. Consider this frame of minde hath the promise of spe­ciall [Page 109] favour, Isai. 66.2. God will have an eye to them that tremble at his word. Josiah should not see the evil God would bring. Habakkuk should rest in the evil day.

4. Endeavour after a reve­rent carriage of body, there is that nearnes betweene soul and body, that they are helps, or hinderances one to another. An irreverent behaviour will, 1. In­crease the irreverence of the minde, provoke and procure sleighty thoughts. 2. Beget the like irreverent behaviour in o­thers, which will reflect upon our hurt. 3. Give advantage to satan to suggest and move un­to vanity, when he seeth us that way disposed. 4. Greive the spirit of God, to see his Tem­ple in that guise and dresse. On the contrary, a reverent beha­viour [Page 110] of body that will. 1. Be­get respective thoughts in our mindes. 2. Effect the like reve­rent carriage in others, which will be helpefull to us. 3. Take advantage from Satan when he seeth no opportunity. 4. Con­tent the spirit of God, when he seeth his Temple in a come­ly habit, and he will delight to be more there.

5. Looke up to the Lord Jesus to make these considerations usefull, and to effect more of this reverence in use. He shew­ed the greatest respect that e­ver was shewed to Gods Or­dinances, when he whipped out the profaners of the Tem­ple, and he, as head of the Church hath full [...]es to be­stow.

Ob. Th [...] Ordinances [...]eme to be weake and foolish [...]hin [...] ▪ [Page 111] and not to deserve such reve­rence, for men to speake to God, and God to speake his minde unto us, by men, a poore thing.

Ans. The Apostle hath answered this to my hand, 1 Cor. 1. [...]5. The foolishnes of God is wi­ser then men, and the weaknes of God stronger then men. What though they may seeme foolish­nes, and weaknes? grant them so to be, yet they are Gods fool­ishnes, and weaknes; God can make that a strong way which is in it self weake, and that a wise way which is in it self foolish: that which hath the wisedome of God and the strength of God with it, cannot be foolish, can­n [...]t be weake, however it may seeme abstracted therefrom. Gods wisdome is an infinite and hidden wisd [...]e, all of God is not there [...]o [...] [...]ke and [Page 112] foolish, because we see not the strength and wisdome of it. Let us conclude our blindnes, folly and weaknes, rather then charge Gods means of folly and weaknes.

CHAP. III. Of the second hinderance of in­stant worshipping of God, wan­dring thoughts.

HAving finished the first hindrance of our instant wor­shipping of God, despising of Gods worship, we come to a second, seated in the same faculty of the soul, the minde, and it is, wan­dring [Page 114] or roving thoughts in Gods worship. For the hand­ling whereof, I have made choice of this text: wherein the Lord doth blame it in the Israel­itish worshipers of him. By heart, here, we are to under­stand the whole inward man, the minde, will, affections, for i [...] stands opposed to the whole o [...]t [...]ard man, included in a pa [...]t expressed, the mouth, and lips. In the like sense, heart, put alone is taken, Mat. 15. [...]9. out of the heart proceed evil thoughts, murthers, adulteries, i. e. out of the whole inward man, part whereof is the heart, proceeds evil thoughts, the work of the minde, and murthers, adult [...]ri [...]s, the work of the will and a [...] [...]ti­ons, manifested in the outward man. I am particularly to speak of the absence of one pow­er [Page 115] of the minde from God, the thoughts.

N. The absence of our thoughts in Gods worship doth weaken our worshiping of God. Wandring thoughts in Gods worship, do hinder our earnest worshipping of God. God com­plains here, that his people drew near him with their mouths, but their hearts were gone from him: if the absence of the heart, and particularly of the minde, and more particu­larly of the thoughts of the minde did not weaken and hin­der their worship, why should the Lord complain of the ab­sence? Nay, why should he punish the abs [...]nce so admira­bly as here he threatneth to do? Mat. 15.7. our Saviour calleth them that worship God with their bodies, and their heart [Page 116] farre from him, hypocrites: such worship therefore hath hypo­crisy in it, and the more wan­dring of minde, the more hypo­crisy, and if so, it is but weak worship. The Lord by the Prophet doth particularly dis­commend the hearing of the wicked, Ezek. 33.31. that so farre as concerned the outward man, they did hear as well as a people could, they came duly, and sate respectively: and attend­ed, and were somewhat affe­cted with the Word, as men are with pleasant musick, but their hearts walked after their covetousnes, their bodies were in one place, but their thoughts and affections in another; their bodies were sixed, but their souls were roving, and this made their hearing to become sinne, and God to threaten, that [Page 117] the day should come when they should know, by lamentable experience, that they had a Prophet, and the Word amongst them, and were hearers of it, but sinned by the wandring of their hearts. When David, Psal. 103.1. calls upon his soul to be exercised in the duty of praise, he explaineth in the la­ter end of the verse what he meaneth by, soul, all that is with­in me praise his holy Name. If the duty of praise (and so other duties) have not all that with­in us, and consequently our thoughts, it hath not its due, and so Gods praise is short. To this agrees that of our Saviour, summing up all Commande­ments of the first Table in this one, Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy minde. [Page 118] One branch of this love of God is the manner of worshipping God, which must be with all the minde, as well as all the heart and soul, and if with all the minde, then with all the thoughts of the minde, and so much as the thoughts are absent in Gods worship, so much love to God is absent, therefore the worship of God is hindred.

Two things we must consi­der of for our understanding of this point.

• 1. What wandring thoughts in Gods worship are.
• 2. How wandring thoughts do hinder our earnest wor­shipping of God.

1. What are wandring thoughts in Gods worship?

Ans. We may know the na­ture of them by the descripti­on of the holy ghost in this [Page 119] place, and in Ezekiel, Isaiah describeth them by their place, they are farr from God, there is a distance betwixt God and them, and that in opposition to the nearnes of the body to him: those thoughts that are fur­ther from God in his worship, then the body, that are not bu­sied about the same action that the body is, are wandring thoughts, and do hinder Gods worship. Ezekiel describeth them by their motion and wan­dring, their heart goeth, or walketh after their coveteous­nes; when the body is set, and sixed, the [...] in [...] and thoughts, are up and walking, not about the service in hand, but about other things. These wandring thoughts, according to the ob­jects they are conversant about, may be reduced to two heads. [Page 120] Thoughts about evil things, and thoughts about good things.

1. Wandring thoughts a­bout things evil in themselves, thoughts simply and materially evil, Amos 8.5, 6. Thus the Iews are brought in, Saying, When will the new moone be gone, and the sabbath? why? that they may sell corne, and set forth wheat. Is that all? No there is a worse matter beside, making the E­phah small, and the shekel great, and falsifying the balances by de­ceit: That we may buy the poor for silver, and the needy for a paire of shoes, and sell the refuse of the wheat. It was not likely that they were so profane as to say so, but they said so in their thoughts, which whispering the Lord heard, and so reports them, these were wandring [Page 121] thoughts, evil in themselves, thoughts of deceit, of falshood, of oppression, of injustice, and that in the Sabbaths. Thus wicked Jezebel, 1 King. 21.8, 9, 10. calls upon the Elders of Ies­reel to proclaime a fast, and in it to busie their thoughts about false witnesse, and murther, two men must come in and witnesse that Naboth blasphemed God and the King, and then he must be carried out and stoned, these things their thoughts must be busied about as the maine end of their fasting. Our Saviour chargeth the Pharisees that they did devoure widows houses, and for a pretence, or cloke, to hide it, make long prayers, in their prayers their thoughts did busie themselves about hiding their oppression and cruelty, the main end of their praying. [Page 122] Thoughts in themselves evil, in time of Gods worship, are most evil. 1. Because they argue deepe hypocrisie, for they are directly contrary to God, & yet covered over with shew of love to God. To colour over great hatred of God with show of love, is great hypocrisie. 2. Great injury is done to God, for in the very time that we should do service to him in a speciall manner, we do speciall service to the devil. 3. Deepe dishonour is put upon holy duties, as if they had fel­lowship with sinne, and could complie with it, which doth in­deede destroy their nature, why else are these thoughts, evil in themselves, admitted when ho­ly duties are in hand? 4. Our spirits are specially poisoned hereby, more then if we had them at another time, because [Page 123] a greater curse goeth with them in that they abuse a time of blessing. The devil is therefore the worst creature, being cor­rupted, because he was the best creature in creation; and times of greatest blessing perverted, are times of greatest curse. Let a man abuse the sabbath, time of prayer, time of hearing, with unclean, drunken, oppressing thoughts, he shall be more ac­cursed from God then if he had the same unclean, drunken, op­pressing thoughts at another time, and in other occasions, for the sinne is aggravated from the time & occasion, and so the curse increased, which well con­sidered of, would make us take heed how we spend the sabbath, how we carry our selves in holy duties, lest suffering sin to be stir­red we become deeply accur­sed.

[Page 124]2. A second sort of wandring thoughts in Gods worship, are taken up about things lawfull and good in themselves, and they are either.

• Earthly good things.
• Or spirituall good things.

1. Wandring thoughts a­bout earthly good things in Gods worship, are such thoughts as are imployed about our par­ticular callings, or provision for our selves and children, or about our pleasures and recre­ations, thoughts warrantable and lawfull, yea necessary at other times, but now wandring thoughts, because the minde is in other imployment. God pe­remptorily saith, that on the sabbath day we shall do no manner of work, Exod. 20.10. If our hands rest and our thoughts be working, is that no [Page 125] work? Thoughts are as proper­ly the labour and work of the minde, as actions and doings are the work of the body, Isa. 58.13. God forbids us to finde our own pleasure on his holy day: and do we not finde our pleasure by our thoughts? Thoughts will frame the act­ing and enjoying of any plea­sure, or recreation. If thoughts about earthly good things hold­en in time, set apart for God, are wandring, and so sinne­full, then in like manner such thoughts had in duties set a­part for God, are wandring, and therefore sinfull. When God complains of the Jews by the Prophet, that their hearts went after their covetousnes in time of hearing the Word, what doth he mean, b [...]t that they were busy in thoughts and affe­ctions [Page 126] about worldly things, which they so much desired, though their bodies were ab­sent from them.

2. Wandring thoughts in Gods worship about spirituall good things, are either such spi­rituall things as are impertinent, and of a divers kinde from the duties in hand, or such spiritu­all things as are pertinent, of the same kinde, and agreeable to the duty in hand.

Wandring thoughts in duty impertinent, and of divers kinde, are such as these. When a man in time of hearing the Word, hath thoughts of prai­er, or of some Sermon th [...]t he heard at such a time, in such a place, how good it was, and usefull unto him, when a man in praier hath thoughts of pre­paration unto praier, thoughts [Page 127] of meditation, thoughts of hear­ing the Word.

Spirituall thoughts pertinent, and of the same kinde with the worship in hand, are not al­waies to be accounted wandring and sinfull thoughts: As for example, a man is hearing the Word of God, and some thoughts come into his minde suitable to what is spoken, some place of Scripture to the pur­pose, or some place of Scripture inlightned to a man, beyond what light the Minister giveth to it, or something come to minde a man hath heard before to the same purpose.

A man also joins in praier with others, and besides the thoughts of what is praied, he hath other like thoughts of his own; if these like thoughts do clear the duty in hand to the un­derstanding [Page 128] do increase attenti­on, and affection to what is in doing, they are not wandring thoughts, but they are conser­ving thoughts, thoughts that keep up and keep close the at­tention and affection to Gods worship, and do prevent the weakning and wasting of the same, and they are the work of the enlarging and establishing spirit, which can at the same time suggest new thoughts, and make them helpfull to us. But if these pertinent and like thoughts do carry away the at­tention, and take it wholly up, that what is in hand, is negle­cted, and the thoughts lo [...]e the present duty, and are long be­fore they can recall themselves, and finde the duty, then ordi­narily they are the work of Sa­tan and corruption, working as [Page 129] an Angel of light, doing evil, but in such a way as may not be discovered, for who would suspect good thoughts in duty of the very same kinde, to come from Satan and corruption? I say, if these like thoughts do carry away the attention, they are ordinarily evil, for God may, and sometimes doth, (as experience proves) so take up the thoughts and affections with something in the Word and praier, that is suitable to the ne­cessity of the soul, that it can minde nothing else for the pre­sent, but as the soul hath dwelt upon some matter of sorrow, and been deeply humbled there­by, so God will have a man dwell upon some matter of comfort, till the heart be great­ly refreshed thereby: but this is more then ordinary, we may [Page 130] not neglect any part of worship, but God may imploy us about some part if he will, this act is not voluntary or deliberate, but the soul is carried thereto by the power of the spirit of God. These wandring thoughts in Gods worship, imploied about things good in themselves, earthly good, or spirituall good things, are therefore sinfull, be­cause wandring, and therefore:

1. Impertinent, and so a part of disorder and confusion, which God is not the authour of, they are out of their place and ranke, they should not come in when other occasions and duties take place, they have no due place now, they doe but usurp.

2. Being wandring, they are unseasonable, out of their time, and therefore undecent, un­comely, for time doth give [Page 131] a beauty to things.

3. Being wandring they are distracting, they goe from the duty in hand, take away part of the souls strength, and thereby weaken the performance of du­ty: and thus pertinent thoughts sometimes gain the name of wandring thoughts, from the effect, because they make the soul to wander.

Having seen the nature and kindes of wandring thoughts in Gods worship; Let us now consider how they do hinder our earnest worshipping of God.

Ans. Two waies,

• 1. As they weaken the in­ward power of the soul to worship God.
• 2. As they weaken the assi­sting power of the spirit of God.

[Page 132]1. Wandring thoughts do weaken the inward power of the soul to worship God, and so hinder our fervent and affectio­nate worshipping of God.

First, As they take up part of the minde, so that Gods wor­ship hath not the whole minde, as it should have. Thou shalt love the Lord with all thy minde. A man doth not pray with all his minde, nor hear with all his minde, part is bestowed else­where: let a river be parted into two streams, and it cannot runne so full in both, as it would in one. No finite minde can be so strong about many objects at same time, as about one. Wandring thoughts make God to be worshipped with a divi­ded, parted minde, with a piece of the minde, therefore weakly.

[Page 133]2. Wandring thoughts in worship do not onely take up part of the minde, and so weak­en the power of the soul to wor­ship God, but they do take off the minde from the worship in hand, so God saith, the heart is removed farre from me, and their hearts goeth after their covetous­nes: that is, the minde is much nearer such thoughts, and more taken up with them, then with the Word or praier, the minde is wholly with them, or at least chiefly with them. As it is oft­en seen when doggs are follow­ing an hare, if a new one be started, they follow that, and leave the other: so when we are praying, reading, hearing, if new thoughts arise in our hearts, we let go our thoughts of the duty, and follow them, and so God hath scarce a part of our [Page 134] minde in his worship, if any, it is the least part.

3. Wandring thoughts do weaken the power of the soul to worship God, not onely be­cause they take up part of the minde, and take off the minde from Gods worship, but also because in so doing, they take up and take off the affections and endeavours, the desires and delights of the soul, and the a­ctions of the body. What a man doth not think of, he can­not desire or delight in, and what he doth but little think of, he will but little desire and delight in, and consequently will take little pains about. Thus wandring thoughts car­rying away the minde from Gods worship, do also carry a­way the affections and outward man: and if God hath neither [Page 135] minde, nor affections, nor body, or but little of them, then he hath but weak service.

2. Wandring thoughts do hinder our thorow worshipping of God, as they do weaken the power of the assisting spirit in our hearts; and that they doe three waies.

1. As they draw us from present spirituall thoughts about the worship in hand, which are the work of Gods spirit, con­curring with grace in the heart. We cannot think a good thought in a duty, without the assistance of Gods spirit, All our sufficiency (saith Paul, 2 Cor. 3.5.) is of God, and he instan­ceth in the smallest power of the soul, thoughts; we cannot think any thing of our selves: when therefore wandring thoughts do take us from such thoughts, [Page 136] as the assisting spirit hath wrought in us, doth it not weak­en the power of the assisting spirit?

2. Wandring thoughts being evil, and sinfull do grieve the spirit of God, and so weaken the assisting power of the spirit: when a man is grieved he will have no minde to shew his love and power, Ephes. 4.30. Grieve not (saith the Apostle) the holy spirit of God, unholines is con­trary to the nature of the spirit, therefore doth grieve it, and wandring thoughts in holy du­ties are unholines, because they separate the soul from God, when the body comes near him, they are therefore contra­ry and grievous to Gods spirit, and makes it unwilling to shew it self.

3. Wandring thoughts doe [Page 137] weaken the power of the assi­sting spirit of God. Because they hinder us in the way of the spirit, the Word, Praier, Sacra­ments, wherein the spirit is wont to conveigh himself more unto us. Wandring thoughts do prevent our carefull use of the ordinances, and so a greater measure of the spirits assistance, which we should have in those Ordinances, were wandring thoughts absent. If wandring thoughts do weaken the power of Gods assisting spirit in our hearts, they must needs hinder our fervent worshipping of God, for the exercise of the strength of our souls depends upon the assistance of the spi­rit.

But it may be demanded fur­ther, what are the causes of these wandring thoughts? and [Page 138] how comes it to passe that the godly are troubled with them in good duties, that do so hin­der them in the due worship­ping of God?

Ans. There is a three-fold cause of them.

• 1. Our selves.
• 2. Satan.
• 3. God.

1. We our selves are the cau­ses of wandring thoughts in Gods worship. How? Surely many waies.

1. As we have a remnant of originall corruption, a root and stock, yet living and fruit bear­ing, and one fruit is evil thoughts, Matth. 13.19. out of the heart proceed evil thoughts, i. e. the heart being an evil tree. It is the happines of a good tree to bring forth fruit in season, Psal. 1.3. good, and seasonable good, and it is the curse of cor­ruption, a bad tree, to bring [Page 139] forth fruit out of season, good thoughts, but out of season. More particularly, sinne hath brought a vanity upon our mindes, Ephes. 4.17. and there is yet a remnant of it in us, i. e. the more worth, and weight, and excellency is in a [...]y thing, the lesse we in our mindes suit with it, and the more light and empty any thing is, the more our mindes agree thereto: now thoughts on the by, have not that worth and excellency in holy duties, that pertinent thoughts inlarging our affecti­ons. Besides, the more any thing requires the fixing, setling, and holding close of the thoughts, as good duties do, the lesse do our mindes suit therewith, our mindes are vain, & inconstancy, variety, change, and alteration of thoughts, do [Page 140] best please them. Experience tells us, that it is painfull to keep our mindes close to a duty, and to let them rove and wan­der, is an ease to us, a signe of their vanity.

2. Want of inuring and ac­customing our selves unto good thoughts in ordinary course, and to setlednes therein, and ac­customing our mindes to rove and wander, to take their law­lesse, and boundlesse liberty, whereby their aversenes unto good thoughts is not weakned, but their forwardnes unto va­nity, and wandring of thoughts strengthened: custome is a se­cond nature, what we use our selves to, will be ready and easy to us. If we ordinarily disuse good thoughts, we do not raise up our mindes to heaven in our callings, upon sight of the crea­tures, [Page 141] we do not parley, and commune with our hearts, in some holy spirituall conference, when we lie down, and when we rise up, when we sit in our houses, and when we walk by the way, we shall finde that when we come to holy duties, holy thoughts will be tedious and painfull, for we strive a­gainst two natures: one that sin hath brought, and another that custom hath brought. And suppose we have a new nature, a little grace, yet what will a little grace do against two na­tures? on the other side, if we use our selves to sinfull thoughts, or to roving and wandring of minde; we shall come to an art and trade of sinfull and vain thoughts, they will easily come into our mindes in holy duties, without any pains, any study or [Page 142] devising, there will be swarms and treasures there, the minde by continuall use, will have got­ten a more perfect faculty and ability in such thoughts.

3. An overfullnesse of earth­ly occasions, or a fullnesse of thoughts, desires and cares a­bout a few occasions hindring, or instead of dependence upon God. When a mans hands are so full of occasions, that his minde hath hardly room e­nough for the thoughts thereof, at least in due time, or when all a mans thoughts, morning, e­vening, all the day long, are ta­ken up about that businesse he hath in hand, that no spirituall thoughts can get place in the minde, they will not be shut out in good duties, those thoughts that have all place at other times, will have some place in [Page 143] Gods worship. Beside, too much to do with the world, or too much thought about the world, will make all the faculties of the soul more ready and obser­vant that way. Some occasion amongst many will be negle­cted, or an occasion might have been dispatched some other way, and the memory will not be wanting to suggest it, no not in midst of good duties. Multi­tude of occasions or sollicitude about them, have a power to pull the minde apeeces, to divide it into parts, that if the worship of God have any of the minde, it shall have but a part. When Martha was so sollicitous about providing for our Saviours en­tertainment, he chides her, Mar­tha, Martha, thou carest, and he useth a word that signifieth to cut into parts, her soul was all [Page 144] apeeces with it, and therefore unfit to hear till that care should be gone, and her soul return un­to it self. Immoderacie of af­fection will breed immoderacie of thoughts, if there be not a greater dependence. If a man be sollicitous about good duties, how he shall perform them, how he shall pray, how he shall hear, and do not look up to God as able and willing to helpe him, those thoughts will not rest, nor lye still, when the duty is in hand, for a man seeth no­thing to quiet his thoughts.

In like manner, if a mans thoughts be taken up with his earthly occasions, and he do not think, and that much, that God taketh care for him, if he doth not often call to minde the pro­mises of God, the providence of God, his preventing and suc­ceeding [Page 145] providence, what ex­periences he hath had of the same, his carefull thoughts will not be quiet in holy duties, for only two things can give any quiet to the minde. 1. A mans own imployment about them. 2. Assurance and remembrance of Gods care. If a mans thoughts be full of his occa­sions, he will forget Gods care, therefore his thoughts will be ranging in duties, for he hath nothing to quiet him, but im­ployment about them; his body cannot be imployed, for that is about good duties, he must let his minde therefore be casting, and thinking about them in holy duties, or else he will have no quiet of minde.

4. Want of reverence: did we look upon Gods worship re­spectively as a matter of that [Page 146] worth and weight that indeed it hath, we would take heed that our thoughts be weighty.

5. Want of preparation: When we come with earth­ly thoughts, with wandring mindes, do not winde them up, nor set them in tune by some spirituall thoughts, by prayer, how should they but worke af­ter their naturall frames, when we do not stir up the spiritual­nesse of our mindes? We must not thinke that we have good thoughts at command, and al­waies ready, unlesse our mindes were perfectly regenerate: what we get now must be by the lu­sting of the spirit against the flesh, Gal. 5.17. by strugling and striving.

6. Want of watchfullnesse in duties. 1. We do not watch our mindes that they do not [Page 147] wander, but keep close to the duty. 2. We do not watch our affections, that they be affected and moved with the duty: if they were affected, they would keep the thoughts close. 3. We do not watch our eies, that they do not rove from one object to another, for then they will minister matter of wandring to the minde.

And on the Lords day we do not watch our tongues, that they speak not of the world, and our eares that they hear not others speak of the world; for if our tongue may have liberty to speak of the world, and our ears to hear matters of the world spoken of, (save in case of some spirituall ends or use made thereof) our mindes will be thinking of them.

2. Satan hath his hand in [Page 148] wandring thoughts. He comes to Church with us, Zech. 3.1. He stood at Iosuas right hand to resist him, he watcheth the best opportunity to hinder us. The high-way side ground hearers have the word taken from them by the Devil. How? they understand it not: when the Word is delivering, the Devil fills their mindes with other thoughts, that they do not at­tend to the Word, nor know what is spoken: some wandring thoughts he immediately casts in without any help of our cor­ruption: he is a spirituall wic­kednes, therefore can conveigh himself into our spirits, have communion and converse with them. Such as come immedi­ately from Satan, discover themselves thus.

1. By their suddainnes, they [Page 149] are with us ere we are aware, we cannot discern the rise of them, other thoughts, where­in our corruption hath an hand, do come more leasurely and by degrees, upon occasion of some object, or some thing remem­bred, or some thing represent­ed to the minde, we see their rise.

2. By their sinfulnes ordina­rily, for comming immediate­ly from Satan, and being his children onely, they must needs more lively expresse his nature and image (save when he doth transform himself into an An­gel of light, as sometimes he doth) and Satan is worse, more sinfull then our hearts, there­fore the thoughts that come from him, will ordinarily be more sinfull, like their p [...] then those in which our hearts [Page 150] have an hand.

2. By the measure of the op­position of the gracious heart, it doth more forcibly repell them with greater strength of detestation, for grace not being weakned by them, having no hand in them, doth more easily discern them, and is more able to detest them, whereas when the so [...]l is a party in them, they being his own, having affection to them, and having given some countenance to them in their rising, cannot so easily see their sinfulnes, nor so ably re­sist the same.

Some wandring thoughts he casts immediately, by means of the corruption of our hearts.

1. By occasion of some ob­ject to our eie or ear.

2. Joining with our memo­ries, to remember somewhat forgotten.

[Page 151]3. Representing some fancy to our mindes.

3. God so disposeth that his people shall have wandring thoughts, by withdrawing his preventing spirit, by leaving them in the hands of Satan and corruption, by casting in occa­sions to be snared and distracti­ons unto them: and that he doth for many wise ends.

1. To chastise them for a double sin. First neglect of good motions: they that have sl [...]ighted good thoughts, and the comfort of them, it is just they should feel the sorrow of evil thoughts. Secondly, too much favouring of wandring thoughts: what hath been the sin, God often makes the rod of his; wandring thoughts have been their sin, therefore shall be their rod.

[Page 152]2. To keep their hearts un­der and humble: the ground of pride is some good thing, some worth, some excellency reall, or imagined: what greater good then communion with God in holy duties, the exercise of graces, the powring out of the spirit upon us? nothing there­fore so fit to be matter of pride: but when the godly look into their hearts, and see such wan­dring thoughts, they are kept from exalting themselves.

3. Still to convince them thorowly, and to put them in minde what need they have of a Saviour: they see matter of damnation, desert of hell in their best duties. If their prai­ers, hearings, receivings of the Sacrament will not save them, what will? Nothing in themselves: they must have a [Page 153] Jesus, a daies-man betwixt God and them, one that hath perfect holines, that hath perfectly o­beied God.

4. To quicken and increase their care of preparation before they come, and of watchfulnes in duty; for they see in experi­ence, what need they have, they dare not come without me­ditation, without praier for the spirits assistance; when they are there, they dare not sleep, or give way to drousines, as others, nor look about them, lest thus they set their mindes a wan­dring.

Vse 1. Hence we may take notice. 1. Of the evil nature of sin, it stands in direct opposi­tion to the good God, to his service and glory, for this do­ctrine doth manifest, that though sin be never so secret, [Page 154] never so small if but in thought, yet it doth weaken the worship of God, and therefore hinder his glory. Men may, to the eie of men, worship and honour God as much as any, the out­ward carriage of their bodies may be such, but if sin be but within the thought, it will di­vide the soul from the body, carry away the best part of man from the worship of God.

2. The exactnes and strict­nes of the worship of God. It requires the whole man, and e­very part thereof, even to the least thought of the minde. It will not abate a thought, it will not suffer one thought to wan­der, but will complain that its due is wanting, that it is weak­ned and wronged.

3. The mistake of the world, who being very loose them­selves, [Page 155] do condemn the godly of too much strictnes and pre­cisenes, but they know not what they say: can they be more strict then God requires? No not possible. Nay they cannot possibly be so strict, as they should be, therefore it is lesse possible that they should be too strict, too precise. The wor­ship of God requires that all our thoughts should be kept close unto it, that not one should wander. This is not possible, nor will it be possible when the godly have attained the great­est measure of grace that is at­tainable in this world, so long as corruption remains, there will be [...]andring thoughts: if then [...] [...]dly cannot be so str [...]ct [...] [...] should be, though they [...] and endeavour it, much [...] can they be too [Page 156] strict. That which makes men think the godly too strict, is pa [...]tly ignorance of that strict­n [...] God requireth, partly love [...] [...]o [...]enes, they neither pra­c [...], nor love strictnes in them­selves, therefore they condemn it in others, that they might justify themselves.

4. God hath much bad ser­vice done him, that the world knoweth not of, no body is pri­vy thereto but God, and the consciences of men, wandring thoughts, worldly thoughts, sinfull thoughts, impertinent good thoughts do hinder Gods worship; yet how full are all mens mindes of these? some let their mindes go loose all Sermon while, all Praier while, they think not at all of what is in hand; and they that do keep their minde in measure, have [Page 157] no fast hold of them, but soon let them goe. Oh what strange hearing and praying will be dis­covered, and brought into judgement at the last day for Eccles. 12.14. God will bring jnto judgement every secret thing, and Rom. 2.16. God will iudge the secrets of men! some shall be brought in hearing and praying with their bodies, but thinking of their whoring, ga­ming, drinking, and the like; others busy about their recrea­tions: others buying and sel­ling, and making bargains; o­thers plowing, and sowing and reaping. Herein shall be disco­vered the meeting of prophane­nes, hypocrisy and idolatry in the hearts of men. Prophanenes, in that they have suffered unho­ly, common thoughts to come into their mindes in holy time [Page 158] and holy worship, a thing that the soul, if perfectly sanctified, would not do. Hypocrisy, in that they make shew of what they do not, they make shew of true and earnest worshipping of God, by the presence of their bodies, but they do nothing lesse. Idolatry, in that they give leave to their souls, because their operations are hidden and secret, to do that which they will not give leave to their bo­dies to do in the eie of man. What is this but to make an Idol of God, as if he did not see the souls actions, as well as men see the actions of the body: and if he doth see them, why do men give more liberty to their thoughts, which are in Gods eie, then to their actionsi which are in mans eie?

2. To reprove. 1. An opi­nion [Page 159] planted by Satan in the mindes of men, contrary to this truth I have in hand; That thoughts are not to be mattered, thoughts are free, we need not be troubled at them: If thoughts be free, then they are not to be regarded in the worship of God.

But they are to be regarded in Gods worship, for they make it better or worse; therefore they are not free.

And do we think the law of God doth take hold of thoughts onely in Gods worship? No, it is not so partiall, it is more com­pleat and perfect then so. What should make men thinke thoughts are not to be regard­ed? Surely such grounds as will not hold.

1. The secrecy of them, they are unknown, hidden, secret in [Page 160] the soul. To whom are thoughts unknown? to men. And is mans knowledge the only or chief rule of our care about our thoughts, that if he know them not, we need not regard them? Hath man given us a command? Or must man be our judge? Our thoughts are sufficiently known to God, and our consciences do know them, and if these could be ignorant, it were better, though all the world did know them; and though they be hid from men for a time, yet they shall know them at the day of judgement: if therefore the knowledge of men would make us regard them, we must regard them, for though they do not know them at present, yet they shall know them.

2. The multitude of them, [Page 161] they are numberlesse, who can count or tell them: Therefore they are not to be regarded? The more our thoughts are, the lesse free they are, the more to be regarded, for were all our thoughts good, as in innocency they were, and in heaven they shall be, what a world of good were there? And if they be evil, the more they are the more evil.

3. The impossibility of ru­ling them: would a man put to all his care, the minde will not be kept in compasse: passi­ons are unruly, but not so un­ruly as thoughts: the most pas­sionate man in the world doth not offend so much in passion, as in thoughts: If passions at a­ny time break out, if we look back, we shall see many passio­nate thoughts have gon before, [Page 162] those passions that have broken out, have been acted over in our thoughts, our thoughts have been very angry, when our tongues have been silent. There is indeed an impossibility of ru­ling our thoughts alltogether, but was this planted in us by God? Then indeed it would be an excuse, did not sin bring it upon us? And shall we think to make that want an excuse, which we have brought upon our selves? And because we can­not perfectly governe our thoughts, shall we let loose the raines unto them? because we cannot do all we should do, shall we do nothing at all? Not go to the furthest we can? That thoughts are to be regard­ed will appear, if we consider,

1. There are abominations in the thoughts, we think that [Page 163] lying, swearing, drunkennes, uncleannesse, are abominati­ons, and so they are, but there are abominations in the thoughts, though we think not so, 1 Chron. 29.9. he under­standeth the abominations of the th [...]ughts; there are then a­bominations in our thoughts, Matth. 15.28. Our Saviour saith, that he who looketh upon a woman to [...]ust after, hath com­mitted adultery with her alrea­dy in his heart, adultery may be committed in the heart, and so any other grosse sin. The be­traying of our Saviour was first in Judas thoughts, before it was in his tongue or actions, Iohn 13.2. Simons simony, his desire to buy the gifts of the Holy Ghost, was first in his thoughts, Act. 8.20, 22. Thou hast thought that the gifts of [Page 164] God may be purchased with money, pray God, if perhaps the thought of thy heart may be forgiven thee. And this thought is called wicked­nes.

2. God as well knowes our thoughts as our actions: this is one of Gods peculiar abilities, Amos 4.13. He declareth unto man what is his thought. An instance whereof we have in Nebuchadnezzars dr [...]am, he dreamed, and forgat his dream, the Devil could not tell it, for then the Magicians, and Sooth­sayers, and Astrologers should have known it, but God disco­vered it to Daniel, when he and his companions joined in praier unto Heaven in this regard, Dan. 2.17, 18. In this respect Daniel saith, ver. 22. That God revealeth deep and secret [Page 165] things, he knoweth what is in the darknes, and the light dwel­leth with him, i. e. he is as well acquainted with the night and the actions thereof, as with the day. If our thoughts be secret and hidden, yet God searcheth all hearts, Jer. 17.10. The heart is deceitfull above all things, who can know it? I the Lord. How should God know it, and it be dece [...]tfull a­bove all things? He doth search the hearts and try the reins. By how much the heart is more de­ceitfull then other things, by so much the Lord doth more narrowly look into it, then into other things. This is made the reason, why the Word of [...]od is a discerner of the thoughts and intents of the heart, Heb. 4.12, 13. because all things are naked and opened before him, [Page 166] with whom we have to do: what though the heart have many coverings and garments to hide it from the eie of man? yet when God comes to look upon it, they are taken away, the heart is naked. What though there be many curious in­works in the heart, one [...]hought wrapt within another: as in the body of man is a curious un­known workmanship, and one part more inward and hidden then another, yet when God comes to look upon it, it is a body anatomized, all the most inward inwrapt thoughts, may be seen distinctly and fully, Psal. 13.9.

2. God knows our thoughts a farre off, what we will think before we think it, his infinite eie will see all things at the same time, much more there­fore [Page 167] doth he know our thoughts, when we our selves know them.

3. According to our thoughts, so will conscience, Gods vice­gerent, acquit and condemn us; our thoughts are evidence suffi­cient, whether we shall go to heaven or to hell therefore they are to be regarded, Rom. 2.1 [...]. their thoughts accusing or excusing one another. If some thoughts be evil, other thoughts will accuse them, and if some thoughts be good, other thoughts will excuse them, and as our consciences in­lightned do accuse or excuse, so will God do, 1 Ioh. 3.20, 2. If our hearts condemn us, God is greater then our hearts, and knoweth all things: our hearts know but somethings to con­demn us for, but God knoweth [Page 168] all things amisse in us, but if our hearts condemn us not, then have we boldnes towards God. It is so farre from being a truth, that thoughts are not to be regarded, that if we seri­ously consider it, they are in the first place, and chiefly to be re­garded.

1. Because they are the first step and beginning of our com­munion with God, in any or­dinance publike or private, for they are the very first expressi­ons of the first and leading fa­culty of the soul, the minde. They that would have any thing furthered, must especially have an eie to the beginning, for a little help in the beginning will help much, and a little hinde­rance in the beginning will hin­der much: if therefore we would have that which is good, [Page 169] go forward, and would have our communion with God in holy duties furthered, we must look to our thoughts, for they are the beginning.

2. Our thoughts are the rise and well-spring of all evil. No evil is at any time in tongue or life, but was first in thought. Such breakings out in tongue, as men are ashamed of, did first make a gap in the thoughts. Actuall sins in Scripture are cal­led inventions, Eccles. 7.9. God made man upright, but he hath found out many inventions: the first apostasy and fall of our parents, was a finding out of many inventions, Psal. 99.8. He took vengeance of their inven­tions. Actuall sins, the sins of the outward man, are therefore called inventions, because f you follow any sin to the fount­ain [Page 170] and spring, you shall finde it was an invention, it began in a device, an imagination. Art thou aware that the furthest sin goeth, the worse, and would'st thou stop it in the beginning? then look to thy thoughts, re­gard them, if any anger, swear­ing, lying, come into thy tongue, they will be first in thy thoughts, and if thou wouldst keep them out of thy tongue, thou must regard thy thoughts.

3. Little dost thou, or any man know, to what one thought may grow, be it good or evil: behold, saith the Apostle, Iam. 3.5. how much a little fire kindleth, a thought is but a spark, yet a spark of fire that will kindle wonderfull much, if not quenched there. To see the stream and spring of some river, a man would hardly be­lieve [Page 171] that so great a stream came from so small a fountain. The greatest good and evil that e­ver was in the world, was at first but a little thought. Thoughts therefore are to be re­garded, yea chiefly to be re­garded. If a good thought come into thy heart, and thou cherish it, and the spirit of God move upon it, thou canst not tell what may proceed from it. If an evil motion come into thy heart, and thou let it go with­out controll, and the Devil be suffered to hatch it, it will grow to a monster of sin.

4. Thou maiest sin in thought, and not sin in word or deed, but thou canst not sin in word or deed, but thou must first sin in thought. Sin in thought is more easily and suddainly committed, and more indepen­dently [Page 172] then in word or deed, therefore thoughts are chiefly to be looked unto. Many will blesse themselves from such and such sins in life, which o­thers runne into, and they look carefully to their steps, not considering they may commit the same sin in their thoughts, (which they give liberty unto) though not in life, and there­fore they should look first to their thoughts.

2. Generall and common carelesnes of thoughts in Gods worship is to be reproved. Is it not a fault for men to be careles how they worship God? who is so great and so good, so great that none is like him, so good that he gives us rain from hea­ven, and fruitfull seasons, fil­ling our hearts with food and gladnes, yea giveth us his sta­tutes [Page 173] and ordinances? he hath not so dealt with all his people. Is it not carelesnesse in Gods worship to be carelesse what we think therein, whether good or evil, whether impertinent good, or pertinent? Thus they rob God of a part of their soul, who hath made all, requires all, and deserves all, That there is a common carelesnesse in men of thoughts, appears in that they do not set their thoughts in or­der when they come to Gods worship, but rather bring that with them, which may distract them, viz. thoughts of meeting with such and such, and speak­ing with them about some worldly busines: and when they are there, suffer their eies to wander and rove, and to de­light themselves with variety of objects. They that take no [Page 174] care of their eies, take no care of their thoughts, for the eies do feed the thoughts, the thoughts depend upon the eies. God out of his care of his glo­ry and our good, spirituall, tem­porall and eternall, hath ap­pointed his worship: is it not our great sin to be carelesse of it? Our own thoughts will in time accuse us, and passe this reproof upon us, when it shall be an evil day of affliction with us, or when the word shall be a light in our mindes, and a ter­rour in our hearts. Time of sicknes is a time of thoughts, then our hands and feet are bound, onely our thoughts are at liberty, which will then toil and busy themselves about our wandring in good duties, and thereby vex and torment us. The more carelesse we have [Page 175] been of our thoughts in Gods worship, the more carefull will our thoughts be to disquiet us, for conscience must, and shall do its office, and there is more matter of disquiet.

3. The particular carelesse­nes of Gods people, of their thoughts in Gods worship, is particularly to be reproved, their mindes are in part sanctifi­ed, they know the weight of Gods worship, the worth of good thoughts, the evil of wandring thoughts, how comfortable the one leaves the heart, and how sad the other, yet they take but little care to keep their minde close to Gods worship. I speak not of that infirmity which doth follow necessarily upon the remainings of corruption, and is common to all the godly, some wandring thoughts in [Page 176] good duties, but I speak of their carelessenes and negligence to prevent wandring thoughts, whereupon follows store, and abundance of them. The former is their sin, because un­avoidable; wandring thoughts are the fruits of our sin, our first voluntary Apostasy from God, but this is an addition of sin to sin, an increase of sin, not only a neglect of Gods worship, but also a neglect of our first injuring of God and his wor­ship by our fall. For were we sensible of our sinfull frame of minde, that doth as necessarily and naturally send out wandring thoughts, as the fire doth heat, were we troubled that we have brought upon our selves a ne­cessity of wandring and roving from God in his worship, we would take care that this origi­nall [Page 177] corruption should not be fruitfull. I appeal to the con­sciences of the godly: do not your thoughts accuse you for carelessenes of your thoughts in Gods worship? Were there nothing else to convince the godly of the carelessenes of their thoughts in Gods worship, and their fault therein, this were sufficient, the fruit of their wan­dring thoughts. What makes Sabbaths so wearisome to the godly, but this, that they can­not keep their thoughts to God? the more the day and our thoughts suit, the more con­tentment and delight therein, and the lesse out thoughts and the day suit, the more weari­some the day will be. What makes the ordinances so unpro­fitable? the hearts of the god­ly are not affected in the word, [Page 178] in praier, because of these wan­dring thoughts, as the thoughts are taken up about any thing, so the affections do work; if the thoughts be but sleighty, the affections will be but sleightly moved; if the thoughts be deep­ly possessed with a thing, the affections are strongly moved. Nay, what is the cause of Gods absence in his worship, that the godly cannot see him, feel him, have communion with him? Surely wandring thoughts are the cause, if not all the cause, yet one cause, and a first cause, they carry away the soul from Gods worship, and leave only the body, and God is a spirit, and doth converse with our spi­rits; if they be absent, God all­so will be absent, for there is no suitablenes between him and our bodies, a meer bodily wor­ship [Page 179] is sit onely for idol Gods, that are all body, God is a spi­rit, and spirituall worship only doth agree unto him.

3. To teach the godly, and to presse them. 1. In their soul-searchings and examinations, to finde out their sins, to remem­ber their wandring thoughts in Gods worship, which are no small part of the sinne of their souls, especially when we come to look over the manner of the performance of holy du­ties, forget not our wandring thoughts, but consider them, and look into them: these do as well robbe and spoil the worship of God of its due, as other sins, these neglected in our hearts, may make God an­gry with us, and we not aware of the cause. The more these are removed from the sight of [Page 180] others, the more need we have to look after them, because they are the more easily overskipped and forgotten, they have the excuse of secrecy.

2. In their humiliations, to humble their souls for their wandring thoughts, these are part of their sin, an offence and injury to God, therefore should be part of their humili­ation. Foure things considered may help our humiliation in this respect.

1. We sin by wandring thoughts in all the ordinances of God, none excepted, in prai­er, wherein we come neerest to God, when we speak un­to the highest majesty of some things, our though [...]s are busy about other things, yea in ex­traordinary praier, when we specially separate our selves un­to [Page 181] communion with God, and have nothing, or little to do with the creatures, lest they should hinder us in the worship of God, yet we cannot sepa­rate our selves from wandring thoughts: nor in the word, when God speaks unto us: nor in the Sacraments, when we come to binde our selves from wandring thoughts.

2. We sin much by wandring thoughts in all parts of Gods worship. If our wandring and pertinent thoughts were com­pared, for the most part, it were hard to say, which would be the most: so often do our hearts runne out in duty, and some­times long stay out ere they re­turne, especially in such duties wherein we join with o­thers, to be sure our wandring thoughts would be found to be very many.

[Page 182]3. We continually & at all times do much offend, by wandring thoughts in all parts of Gods worship, though sometimes more then at other, yet all times much, not one time excepted.

4. Though we offend so much in all the ordinances of God, and so continually, yet we are but little sensible of our sin this way. We complain of our other sins in publique, pri­vate and secret, but litt [...]e do we complain of this sin, though we offend more and more continu­ally by it, thē by words ordeeds.

3. To labour in the use of all appointed and sanctified means to prevent wandring thoughts in Gods worship. Though we cannot altogether prevent them, yet let us do what we can: though we cannot attain to what we desire, yet it will be [Page 183] our comfort that we have done our duty. Is not my doctrine argument sufficient, that they weaken Gods worship, i. e. make our praiers, hearing, crackt vessels that they cannot hold and carry that measure of glory to God, that otherwise they would, nor that good to us? The very best thing we do, or can do, is to worship God. We do well when for Gods sake we do right unto our neighbour, but we do best when we worship God, for we do that which is most his command, the other is the second command, but this is the first and great Com­mandement; We do that which is most for Gods glory, we do that which is nearest our work in heaven, for there we shall worship God, even when we shall have no outward works of [Page 184] justice or mercy to do one to another. Should we not be carefull to do our best work, the worship of God, in the best manner? and if in the best man­ner, then with as much of our hearts as may be, for they are the best part, then take we heed our thoughts do not wander. But beside, let me use some o­ther arguments to presse us to take heed of wandring thoughts in holy duties.

1. They make a Christian to play the part of an hypocrite in Gods worship: what is it to be an hypocrite, but to seem to be that which he is not? When we bring our bodies to the wor­ship of God, we seem to wor­ship him earnestly, but when our thoughts wander, we do no­thing lesse, we seem to do that we do not, and therefore play [Page 185] the part of an hypocrite: so much as our thoughts wander in good duties, so much do we as hypocrites do, though our hearts be sincere, yet herein we play the part of hypocrites. This is contrary to the nature of grace, which desires a man may have truth, though he have ne­ver so little, and may do what he doth in truth, though he do never so little, now the lesse our hearts wander, the more truth we expresse in Gods worship, and the more truth, the more acceptable to Gods grace.

2. Wandring thoughts con­sidered in themselves and their own nature, are a curse. God may, and certainly doth san­ctify them to his own people, to be means of humiliation, of watchfulnes, of more depen­dance upon Christ, but in them­selves [Page 186] they are a curse. For what is a curse but separation from God, the fountain of blessing, the fountain of good, in whose presence is all good, nothing but good, and out of whose presence is all evil, no­thing but evil? Matth. 25.41. Depart, ye cursed, therefore cur­sed, because they must depart from God, never to come near him again. Wandring thoughts they do carry the heart from God. God comes near to his people in his worship, wandring thoughts do carry the heart farre from the worship of God, therefore farre from God. So saith God, they draw neer me with their mouths, and honour me with their lips, but their hearts are removed farre from me: and the first instrument of removing of the heart, is the wandring of [Page 187] the thoughts. Will not the name of a curse prevail with us, to perswade us to take heed of wandring thoughts? Oh con­sider when wandring thoughts come to us in holy duties, the curse comes, and when they stay with us, the curse staies with us. We come to the Or­dinances of God for a blessing, and to have a curse instead of a blessing in time of blessing, is a double curse. Prophane ig­norant Esau, when the blessing was denied him, he lift up his voice and wept, he had so much understanding, that he thought the blessing was worthy ha­ving, though it cost dear. So on the contrary, wandring thoughts being a curse, are worthy pre­venting, though it cost us tears to God, yea many tears, and much pains with our own hearts.

[Page 188]3. The Lord hath threat­ned to punish these wandring thoughts, which carry away the heart in his worship, and make it only a bodily exercise without spirit and life, with a secret but sure blasting of in­ward spirituall good, that as God hath but a shadow and out­side of worship; so they shall have but a shadow, and shew of spirituall wisdom and pru­dence, Isa. 29.14. Therefore the wisdom of the wise shall perish, and the understanding of the prudent shall be hid. Therefore, why? Because they have drawn neer to God with their mouths, and have removed their hearts farre from him. They gave God a body without an heart, there­fore he will give them a body without an heart, the shape of wise men without wisdom and [Page 189] prudence, a suitable judgement. What is the reason that Chri­stians are so much shadows and shews of Christians, rather then substance and truth? when they should come to bear injuries and wrongs, to forget and forgive, they can do it no more then o­ther men: when they should expresse their dependance upon God, and submission unto God, in willing and chearfull part­ing with comforts and friends, when God will have it so, they can no more do it then other men, they hold comforts fast, as if they should part with God and all, when they part with them, and they hold friends fast, and will not let them go, as if friends were made more to serve one another, then to serve God, and when friends and comforts are gon, they grieve [Page 190] as if all their joy were gone. When they should bear quietly the crosse and grieving passages of Gods providence, as those who have learned in whatso­ever state they are to be con­tent, knowing they are in hea­vines if need be, they cannot bear, but carry themselves as untamed heifers, that would rather shake off the yoke, then bear it: they have the shew of these graces in their profession, but they want that measure of substance, the reason is, because their service of God is more in shew then substance, therefore they are Christians more in shew then substance. As we spend our Sabbaths, so will our week daies be spent, and as we perform holy duties, so will our conversation be. Is it not a heavy judgement to be inward­ly [Page 191] worse then we think our selves, or others think us to be? to be unable to use grace, when we have most need to exercise it? yet thus hath God threatned to afflict us, and he will make his Word good, if we suffer our thoughts to wander in his ser­vice.

Quest. By what means may we prevent wandrings in Gods worship?

Answ. First labour the in­crease of grace: Heb. 13.9. It is good that the heart be established with grace, i. e. with g [...]acious knowledge of old and well known truths, which the Apo­stle opposeth to new and strange doctrine. And when the Apo­stle would direct the people of God to keep their own stedfast­nes, yea though the errour of the wicked took course to draw [Page 192] them away. He gives them counsell to grow in grace, 2 Pet. 3.17, 18. Which places do shew, that grace is of an establishing, setling nature, and so indeed it is, for

1. It is contrary to vanity and inconstancy, being the na­ture of God, who is stable and firm, alwaies one and the same.

2. It sets the soul in order, puts every faculty into its place, and sets it about its own proper office, and so it doth esta­blish.

3. It doth establish, as it is the work of the free or liberall spirit, Psal. 51.12. David prai­eth that God would establish him with his free spirit: grace doth establish a man as it is the work of the free spirit, because it maketh a mans spirit free and [Page 193] liberall, like to the spirit of God, to sleight earthly things in comparison, and to minde heaven and heavenly things: earthly things do unsettle, they are themselves changeable, and do change the thoughts and af­fections pitched upon them. Let a man pitch his thoughts and heart upon his nearest friends he hath in the world, to whom nature, society, inter­change of love, Christianity hath bound him, yet his thoughts and affections placed upon these nearest friends, shall change, and not alwaies conti­tinue one and the same; because they change, and are not alwaies the same, therefore the thoughts pitched upon them, do change also; spirituall and heavenly things are of the nature of the spirit and heaven, steady and [Page 194] stable, immoveable, unchange­able, therefore will establish the affections pitched upon them. Now the more grace we have, the more we shall minde heavenly things, and so be the more established.

2. Labour the increase of thy reverence and high esteem of the worship of God. Accord­ing to thy thoughts of the wor­ship of God, so much-what will thy thoughts be in it, Psal. 48.9. We have thought of thy lo­ving kindnes, oh God, in the midst of thy Temple. They professe their thoughts were busied a­bout Gods loving kindnes in his Ordinances: why so? be­cause of their high thoughts thereof, ver. 2, 3. beautifull for situation, the joy of the whole earth is mount Sion: God is known in her palaces for a refuge. And [Page 195] herein were they helped by the report of their fathers, ver. 8. as we have heard, so have we seen in the City of the Lord of hosts: they had seen Gods mighty presence and protection, in and about his own Ordinances, but they had also heard so, and that be­fore they had seen it. To help our reverence of Gods worship, it is good to talk with ancient Christians, that have lived long before us, to hear what they will say; we may be helped by their experience, when we have none, or but little of our own, and if we have experience of the worth of the Ordinances, we may be further helped by their experience.

3. Prepare our selves afore­hand, Prov. 18.1. Through de­sire a man having separated himself, intermedleth with all [Page 196] wisdom, if a man have a desire to meddle with matters of wis­dom, and would do it as be­comes such occasions, and as may be for profit, he will first separate himself, not passe im­mediately from common and triviall matters, to matters of wisdom, but he will have some time betwixt the leaving off of the one, and taking to the other. If we passe from our callings to Gods worship without separa­ting our selves, how is it ordi­narily possible, but that we should have the same thoughts in Gods worship, that we bad in our callings? There are some separating duties that do prepare unto others, as examination, meditation, praier, and they do prepare, by stirring up the grace of God, and providing an heavenly assistance to begin [Page 197] with us in the duty. If thou canst not alwaies have separa­ting time, betwixt other occa­sions and Gods worship; Yet have some separating thoughts ere thou enter upon the duty, thou art not fit else to meddle with wisdom.

4. Accustom our selves to meditation, so we shall get a skill of thinking well. Medita­tion in its nature, is the compo­sing, setling, and congealing of our thoughts. It is to our roving sluent mindes, as a damme to running water: when much water is gathered toge­ther, the damme makes it there to stand: So when many thoughts are gathered together in the soul, meditation makes them there to stand, keeps them from running out again. The nature of it being a setling of [Page 198] the minde: the effect of it must needs be so, and the use of it frequently must needs perfect the effect, more and more set­tle our mindes. When Paul desired to have a good consci­ence alwaies, the means he used, was to exercise himself therein, so Paul to Timothy, 1 Tim. 4.7. Exercise thy self unto godlines: the way to gain the trade and skill of godlines, is to exercise our selves therein: ver. 15. M [...] ­ditate on these things, give thy self wholly unto them, that thy profiting may appear unto all. If Timothy would be busied whol­ly in stirring up the gift of God, all should see his profiting. So if we would give our selves to meditation, be much in it, it would apparently settle our mindes. It is made the proper­ty of a blessed meditating man, [Page 199] to bring forth fruit in season, Psal. 1.3. Why so? because he is as a tree planted by the rivers of waters. As a tree planted by the rivers of waters, cannot want fitnes to bring forth fruit in season, b [...]cause it hath abun­dance of nourishment: So the meditating soul cannot want fit­nes to bring forth fruit in sea­son, good thoughts in holy duties, because it is planted a­mongst Gods springs, the ful­nes of the assisting spirit.

5. Adde to these watchfull­nes: wandring thoughts will not be prevented without watching. Watch

1. Thy minde; it needs watch­ing, for it is nimble, therefore will soon be gone, and go far in a little time.

2. Watch thine eie: a rol­ling eie, a wandring heart: if [Page 200] thou give libertie to thy eie, that will set the minde at liberty, Job. 31.1. I have made a Covenant with mine eies, why should I think on a maid? the eie de­pends on the minde, else why should he make one Covenant to binde them both? So he ar­gues, I have made a covenant with mine eies, why should I think? It might be said, though the eie be bound by covenant, yet the minde is at liberty. The answer is, that the eie is the servant of the minde, made to help that, therefore in binding the eie, the minde is bound, for if it cannot have the help and service of the eie, it hath not full liberty: if the minde should not be bound, why should the eie to which it serves?

3. Watch thy ears: when thou art hearing or praying, the De­vil [Page 201] will cause some sound or other to draw away thy ear, he is that cunning charmer that labours to inchant our ears, he will make us think that we hear some pleasant melody, of our profit, or pleasure, or honour, if we keep not our ears stopped with attention, thickned with watchfullnes.

4. Watch thy affections,

1. That they be affected and moved with the duty in hand; dead affections make a wan­dring minde: if what is thought on do not affect, the minde will think of something else that may affect: this is one reason of wandring thoughts, because present thoughts do not affect: the minde doth naturally serve the affections, the more they are delighted, the more con­tent the minde hath, for it hath [Page 202] its ende, if duties in hand de­light not, the minde will wan­der till it hath found matter of delight.

2. Watch thy affections, that they continue as they be­gin, if they be affected. A bowe continuing bent, doth carry the arrow levell to the mark, but if it slip, the arrow wanders: So if our affections continue in that vigour and life wherein they begin, they will keep our mindes steady, but if our affe­ctions tire, and wax weary, our mindes will rove. Though by watchfulnes we cannot wholly prevent wandring thoughts, yet we shall in part prevent them: hereby we shall more easily dis­cern them, and resist them: this is a way of command, there­fore a sure way.

Ob. But when we have used [Page 203] all means, still we shall be trou­bled with wandring thoughts.

Answ. True, therefore when we have done God the best ser­vice in his Ordinances that is attainable, these three things must allwaies follow.

1. Sense of our failings.

2. Recourse unto the Lord Jesus, for renewment of repen­tance, and pardon, and increase of power.

3. Confidence of Gods ac­ceptance, in and through Christ, of what he enableth us unto.

CHAP. IIII. Of the third hinderance of in­stant worshipping of God, un­preparednes.

THis verse doth af­ford us an help, and means to the better praising of God, i. e. fixednes, firmnes, or preparation of heart and soul: which gives us just ground to speak of another hin­derance of our earnest worship­ping [Page 205] of God, viz. unsetlednes, loosenes, and unpreparednes of heart.

N. God cannot so well be worshipped, without a fixed or prepared heart: unpreparednes of heart doth weaken our wor­shipping of God. What is said of thanksgiving, which is one part of Gods worship, is true of all, for there is the same reason of one, and of all. Pre­paration of heart doth com­mend all thanksgiving even un­to God himself, and in like man­ner doth it commend all other parts of worship, and the want of it doth discommend the wor­ship performed, and therefore discommend it, because it doth weaken it, for had the worship its full and due strength, and worth without it, how should the want thereof discommend? [Page 206] But this is clear in the Text, ver. 8. That worship that is performed with a sleepy drou­sy body, is a weak worship, but the Psalmist here makes the awaking of the body, to be the fruit, and effect of the prepara­tion of the heart, awake my glory, awake lute and harp, I my self will awake early: why so? My heart is prepared: the heart prepared and thereby a­waked, will awake the body. To worship God therefore without a prepared heart, is to worship him with a drousy bo­dy, because with a drousy heart, and therefore weakly.

Three things will fully ma­nifest the truth of this point.

1. The command of God for preparation, see it both in ordinary, and in extraordinary worship. God requires prepa­ration [Page 207] unto ordinary worship. A generall command that reach­eth unto all parts of ordinary worship, expressely is the fourth Commandement. There are foure things in that, which do call for preparation.

1. Remember the Sabbath day, and he that setteth down no particular time when we should remember it, means all time, a signe there is, some­what more in that day then in other daies, that we must re­member it more then any other, yea then all other, surely for some end we must remember it.

2. Keep it holy, and ver. 11. The Lord sanctified it: there is a difference between this and other daies: we may and must spend them in our own occa­sions, but we must keep it ho­ly, [Page 208] as a day set a part for his glory, and how shall we keep the day holy, if we our selves be unholy?

3. It is the Sabbath of the Lord thy God, as in Revel. 1.10. The Lords day, he hath reser­ved it for himself: the six daies are our daies, allowed us for our occasions, and shall we make no difference between Gods day and our own? If the King will have the coronation day, kept as his day? If a Land­lord will have his marriage be kept as his day? we difference the same by change of apparell: and shall we not difference Gods day from other daies by change of spirit?

4. Six daies thou shalt labour and do all thou hast to do, and ver. 11. In it thou shalt do no man­ner of work; What is this but a [Page 209] charge to prepare, when we are commanded to get all our earthly occasions dispatched, ere that day come? And if it be a difficulty so to do, yet we must labour, and take pains for that end, and if we must have none of our occasions to do on the Lords day, which are law­full all the six daies, much lesse must we have our sinfull occa­sions to do on that day, which are never lawfull. Another gene­rall place is, Eccl. 5.1. Keep thy foot when thou goest to the house of God. It is spirituall worship chiefly that is performed in Gods house, therefore it is a spirituall foot that is here chiefly meant, and the foot of the soul, is the inclination or disposition of the soul, for all the faculties of the soul do move, and work by the dispositions thereof, good or [Page 210] evil, by them we walk towards God, and converse with God, Phil. 3.19, 20. The Apostle speaking of the wicked, saith, they minde earthly things, but of the godly he saith, their con­versation is in heaven, i. e. as men by the help of their feet, carrying them from place to place, do converse amongst men; so the godly by means of their understanding do walk to heaven, though they live here upon earth, do converse with God. The feet of the soul must be kept, when we goe in­to the house of God, then our minde, will and affections, must be in speciall compasse, and un­der speciall command: and that will not be without preparati­on, we have them not at a beck. As the Scripture doth plainly command in generall, that we [Page 211] prepare unto all the worship of God, so doth it plainly com­mand preparation, in particu­lar parts of Gods worship. For hearing the Word of God, Jer. 4.3. Break up the fallow ground of your hearts, and sowe not among thornes: The ground, the heart, must be prepared by the plow of repentance, the very inwards of the heart must be fastned and opened thereby, and the weeds plucked up by the roots, Luke 8.18. Take heed how you hear, it must be done with caution, not with carelesnes, he doth not say, you need not heed how you hear, but take heed how you hear. For praier, Eccles. 5.2. Be not rash with thy mouth, nor let thy heart be hasty to utter any thing before God, we must not rush upon praier, nor rash­ly pour out words in that [Page 212] duty, but be well advised and ponder well what we say. For singing psalms: be filled with the spirit, and then sing, Ephes. 5.18, 19. For the passover: the pas­chall lamb was not to be killed till the fourteenth day of the moneth: Exod. 12.6. but it was to be ta­ken up on the tenth day, ver. 3. What was this but to prepare them? The paschall lamb was set apart foure daies before the celebration of the passeover. So in regard of the Lords supper, 1 Cor. 21.28. Let a man examine himself, and so let him eat, not first eat, and then examine him­self. The like command we may finde for extraordinary parts of Gods worship. When the people were to hear the Word from Gods own mouth, he commanded, Exod. 19.10, 11. That they should be sanctified two [Page 213] daies together, Go sanctify the peo­ple to day and to morrow, and be ready against the third day: Joel 2.15, 16. Sanctify a Fast: and how shall the people be fitted? Sanctify the Congregation. When God was about to bring inex­pressible evil upon his people, and would set them an effectu­all way to prevent it, he bids them prepare to meet him, meet him, but not without prepara­tion, Amos 4.12. The like com­mand lies upon vows, which are the companions of extraordi­nary speciall praier, Eccles. 5.4, 5, 6. The summe of this first argument, to prove, that the want of preparation doth weak­en the worship of God, is this▪ To want that which God hath commanded as an help to his worship, ordinary and extra­ordinary, is to weaken that wor­ship. [Page 214] But to want preparation, is to want that which God hath appointed as an help to his wor­ship ordinary, and extraordina­ry: therefore to want prepara­tion, is to weaken that wor­ship.

2. The examples of the ser­vants of God agreeable to this command, Psal. 26.6. I will wash mine hands in innocency, so will I compasse thine Altar, oh God: David alludeth to a command injoined to the Priests, who served at the Altar, viz. to wash their hands and their feet, when they went to do the service of the Tabernacle, Exod. 30.18, 19, 20. This no doubt was exem­plary to the people, to teach them with what preparation they should worship God, and David saith, he will wash his hands in innocency, i. e. put a­way [Page 215] the evil of his doings, and then come to worship God, as Isa. 1.15, 16. God excepted a­gainst their duties, because their hands were full of blood, cruell hands, and must be washed, 2 Chron. 35.6. It was Iosiahs command, that the Priests should prepare themselves, and san­ctify their brethren against the passeover: what a pithy letter did Hezekiah write to his Sub­jects, to fit them for the passe­over, 2 Chron. 30. A letter of instruction, shewing them how they should prepare themselves, a letter of exhortation, pressing them thereto, a letter of conso­lation, shewing the benefits that would thence flow, and vvhen he perceived the peoples hearts vvere prepared, yet they vvant­ed some ceremoniall preparati­on, he vvas not satisfied, but [Page 216] praied to the Lord to heal them.

Notable vvas Jacobs care to fit his family for a day of extra­ordinary thanksgiving, Gen. 35.1, 2. and if he were so carefull to prepare many, surely he was not carelesse of one, of himself: He said to his household, Put away the strange Gods that are amongst you, and be clean, and change your garments; put a­way the strange Gods, more o­pen and grosse sins; be clean from more secret sins, change your garments, the frame of their hearts from earthly to hea­venly. Jehosaphat, 2 Chron. 20.3. When he was in danger, set himself to seek the Lord, and proclaimed a Fast, turned his face from other occasions, and set it towards that great occa­sion. From this argument we may reason thus.

To neglect that which the ser­vants of God have practised, as a way of due worshipping of God, is to weaken that wor­ship.

But to neglect preparation, is to neglect that which the ser­vants of God have practised, as a way of due worshipping God. Therefore to neglect preparation, is to weaken that worship.

3. God hath generally put it into the mindes of men, as a point of wisdom, to make pre­paration for matters of lesse mo­ment, Prov. 24.2 [...]. prepare thy work without, and make it rea­dy for thy self in the field, and afterwards build thine house. When men build an house, they first bring materialls to the hill, (as we say) and then fit and pre­pare those materialls, that they [Page 118] may sit the work intended, and then they build, they do not build without preparation, Pro. 21.31. The horse is prepared a­gainst the day of battell; the horse is not used in battell out of hand, nor will any ordinary common horse serve for that end, but the horse is prepared against the day of battell, by exercising unto war­like skill, by fit keeping, by harnessing. Men prepare their ground by mannuring and plowing, ere they cast in the seed, Isa. 28.24, 25, 26. Doth the plow-man plow all day to sowe? doth he open and break the clods of his ground? when he hath made plain the face thereof, doth he not cast abroad the sirches, and scatter the cum­min, and cast in the principall wheat, and the appointed bar­ley and the rie in their place? [Page 119] And why doth he thus prepare the ground, ere he sowe? ver. 26. for his God doth instruct him unto discretion, and doth teach him. Is it wisdom to prepare, ere we build a materiall house for man to dwell in? And is it not much more wisdom to pre­pare for that house, that it want nothing, which must en­tertain the God of heaven? Isa. 66.1, 2. Heaven and earth are Gods, he hath made them, and they are ready prepared: but what house will they make for God? The Lord tells them what house he chuseth more then heaven and earth. To him will I look, that is poor and contrite, and that trembl [...]th at my word: a prepared heart to worship God, is Gods ho [...]se: a poor heart sensible of its emptines of grace, a contrite heart, that is ground [Page 220] to dust and powder in regard of sin, and a heart that trembles at Gods word, that is deeply af­fected therewith, and wrought upon thereby.

Let me adde one instance more, which comes a little more nearer to the matter in hand. When we are to come to the house of God, we prepare our bodies, in regard of the com­pany we come unto, we wash our selves, and change our ap­parell, and see that it be clean, we put on some clothes that were not worne since they were washed, but are pr [...]pared in the week for that day, and we should condemn a man of un­comelines & rudenes, of rashnes & indiscretion that should come unprepared in body. Nay, many that go abroad all the week, yet will not come to Church [Page 221] on the Lords day, and all the reason is, because they have no better clothes: had they n [...]w clothes they would come as well as any, and the reason why this doth hinder them, is, be­ca [...] a [...]l m [...] t [...]ke [...]re to come i [...] [...]l [...] [...] th [...]s to the C [...]r [...]h, [...]n [...] they should be [...] b [...]dy. Nay more, t [...] t [...] [...]t comely clo [...] o [...] [...] own, do count it a lesse matter to humble themselves to borrow clothes, then to come unhansom [...]ly. Nay, y [...]t a little furt [...]er, many when they come to the Sacrament, rather t [...]n th [...]y will not have their bodi [...]s prep [...]ed, as they think, they will deprive them­selves of food, necessary to the comfort of their bodies, they will come fasting, though our bl [...]ss [...]d Saviour and his Apostles [Page 122] did celebrate the Lords supper after they had eaten the passe­over, which (I suppose) was a competent meal, for they were to be no more at it, then could well make an end of the paschall lamb. If the body cannot come well into the presence of man without preparation, can the soul come well into the pre­sence of God without prepara­tion to worship him? The bo­dy comes to meet men, the soul to meet God: the body men count unfit till it be prepared, and is the soul sit without pre­paration? shall we make the presence of men of greater con­sequence, then the presence of God? Beside, the principall end why the body comes to Church, is, that the soul might meet with God, and we trim the handmaid, but not the mi­stris, [Page 123] that which hath least use in the present occasion, not that which hath most, just as if you should trim the ho [...]se you ride upon to Church, but not your selves, which were a ri­diculous thing. This argu­ment ther [...]fore doth conclude strongly and sensi [...]ly. If mat­ters of a lesse moment cannot be so well done without prepa­ration, then not the worship of God. But lesse matters cannot so well be done without prepa­ration, as appears by instance. Therefore not the worship of God. God will at last day bring out me [...]s plowing, to witnes a­gainst them, and condemn them: and this shall be so sensible and plain an argument, that men shall have nothing to say. As when the Lord said to the man that wanted the wedding gar­ment, [Page 224] Friend, how camest thou hither, not having a wedding garment? What? come a wedding and not have on a wedding gar­ment? The argument was so sensible and plain, that he was speechles. So when God shall say to us, as he will do at the last day, [...]i [...]nd, didst not thou prepare thy ground for thy seed? What? and not thy heart for my worship? This shall be so sensible and manifest an argu­ment, as men shall n t be a [...]le to say any thing against it, but be spee [...]hles.

What is unpreparednes of heart to worship God?

It stands in three things.

• 1. Rash [...]s.
• 2. Prophan [...]nes.
• 3. Unaptnes or indi­sposednes.

1. Rashnes, a rash heart is an unprepared heart, and begins [Page 225] the unpreparednes of the heart at the highest faculty of the soul, the minde: Eccles. 5.2. Be not rash w [...]th thy mouth, nor let thine heart be hasty to utter any thing before God. God hath given a man a power to delibe­rate, and consult with himself about matters, what is fit to be done, and what not fit: how matters may best be done, and hovv not, and hereby the mold and patern of things is made in the minde, according to which the outward man doth them, and vvithout this a man is not fit to do any thing, (much lesse the vvorship of God) for he doth the same in great part vvithout the soul, is carried thereunto by the force of sense and blinde affection, and here­in represe [...]t [...]th the br [...]te beasts. It is called, Prov. 22.2. A de­vouring [Page 126] of holy things. It is a snare to a man that devoureth holy things, and after vowes to make enquiry. When a man devoures holy duties, performs them at all adventur [...]s, consi­ders not time, nor place, nor manner, nor end, such a man is in a snare, the food he hath devoured is vvithin a net, and hath an hook vvithin it, evil vvill befall him after such du­ties, anguish in heart, and out­vvard trouble. And after vows to make enquiry is a snare; When a man ha h vowed, to enquire whether he hath done vvell or no, and to vvish he had his vow in again, vvere it to do again he vvould not do it, this is rash vowing, and brings a man into a snare, he should have better considered afore­ [...]nd: Eccles. 5.6. Say not thou before [Page 127] the Angel, It was an errour, why should God be angry at thy voice? do not so vow, as that af­terward thou should'st have cause to say, thou wert mistaken, that vvere to make God angry vvith thee. To vvorship God rashly, is not to consider of six things before vve go about any part of Gods solemn vvor­sh [...]p.

• 1. The persons worshipping.
• 2. The person vvorshipped.
• 3. The vvorship it self.
• 4. The means of assistance and acceptance.
• 5. The manner.
• 6. The end.

1. We must consi [...]er the persons that do worsh [...]p, Eccles. 5.2. By this argument the spi­rit of God disswa [...]es from rash­nes in praier or vows. We are on earth, dust and a [...]hes, base and [Page 228] vile, that considered, would make us more serious and weighty. So Abraham, when he was further to speak unto God, doth consider he was but dust and ashes, Gen. 18.27. Job al­so, chap. 40.40. When he was to converse with God, acknow­ledgeth his own vilenes, Behold, I am vile, this consideration doth stirre up our humility, yea and our repentance, for we can­not think of our vilenes, but we must be put in minde of our sinne, which hath had the chief hand in it?

2. We must consi [...]er the per­son worshipped: Eccles. 5.2. Be not [...]ash with thy mouth, Why? God is in heaven, thou hast to do with an high, holy, power­full God; thou canst not be too serious and deliberat [...]. So Ab [...]ham, Gen. 18.27. I have [Page 229] taken upon me to speak to the Lord, who am but dust and ashes: God is the Lord, a person of greatest place and authority, Abraham bust dust and ashes, great diffe­rence between dust and ashes, and the Lord: this considerati­on will further our reverence, and respect of God, yea and our repentance; the geater God is, the greater is our sin against him: when Iobs eie did see God, chap. 41.16. i. e. he had a clear knowledge of God, he abhor­red himself in dust and ashes. It will help our faith also; God having a power above us and others, can do that for us, which neither we nor others can do.

3. We must consider the worship it self, whether it be ordinary or extraordinary, more or lesse solemn, for [...]ore i [...] re­quired in the one, then in the [Page 130] other, and what part of ordi­nary worship it is, we must con­sider; for beside the heart, which must be imploied in all, we have more speciall use of the ear in hearing the Word, and the hand, and eie in the sup­per of the Lord: and by the well using of them, our hearts are helped; the worship of God is a separate way, an holy way, a way above an high way, Prov. 15.24. a way of converse and communion with God.

4. We must consider the means of assistance and accep­tance, the Lord Jesus Christ; we have no ability of our own to worship God, nor have we any worth to commend our du­ties unto God, when we have done them: this consideration will stirre up our humility and faith; ou [...] humility, for we have [Page 131] no strength of our selves to do any good, nor is there any thing in us that can procure savour and acceptance of Gods hands of what we do, and they that have no strength nor worth, had need by faith depend upon him that hath perfection, Heb. 11.4. Faith, depending upon Christ for assistance and acceptance, did make Abels sacrifice excell Cains, which, it may be, did not exceed in matter.

5. We must consider the manner of Gods worship, how God will be worshipped, with inward affections and the life of them, with willingnes and cheerfullnesse, with reverence, love, humility, repentance, faith, Eccles. 5.1. be more ready to hear, then to offer the sacrifice of fools, i. e. do not satisfy thy self with an outward perform­ance [Page 232] of duty, or with some o­ther service beside that in hand, which thy self dost fancy, which a fool may do, one that hath no spirituall understand­ing, but be more ready to hear, attend and give thine eare unto the present ordinance, which doth argue inward reverence and affection.

6. We must consider the end of Gods worship, which is double,

• His glory.
• Our good.

His glory more imme­diatly, fully then in other works, which yet honour God. Our good, the good of our souls more imme­diatly, fully th [...]n in other oc­casi [...]s wherein yet is a blessing.

If we consider not of these things before we worship God, we are rash and not prepared, [Page 233] and the more serious, solemne and set any worship is at any time, the more must we consi­der of them.

2. The second part of an un­prepared heart, is prophanenes or unholines of heart. Pro­phanenes and unholines are all one, Ezek. 22.26. They put noe difference betweene the holy and prophane: the holy and prophane are contrary, therefore these two, unholy and prophane, are al one, and unsanctified and unprepared are all one, for prepared and san­ctif [...]d are all one. 2 Ch [...]o. 29. [...]9. An heart is prophane, common or polluted two waies, in rela­tion to the worship or God. 1. When it lies under an act of sin unrep [...]nted of. Sin doth poll [...]te and defile, [...] Cor. [...].17. touch no unclean thing. cap 7.1. Let us cleanse our selves from all [Page 134] fil [...]hines of flesh and spirit: sin is the unclean thing, and doth defile, for it takes the soule from God, which was set a­part for him, and from the holy way, and nothing but repent­ance will wash away this de­filement. Ier. 4.14. O Ierusalem, wash thine heart from wicked­nes, how long shall thy vaine thoughts lodge within thee? To come therefore to worship God with sin unrepented of, is to come with a defiled heart, Ezek. 23.38. they have de­filed my sanctuary, and pro­phaned my sabbaths: and how doth he prove it? ver. 39. for w [...]en they had slaine their children to their Idols, then they came into my sanctuary to prophane it: they came from their Idolatry unto the sanctuary of God without re­pentance, [Page 135] and so they pro­phaned it, by making no dif­ference between it and an un­holy place, and especially did they first defile their hearts, by making no difference between an holy & unclean heart. Numb. 9.7. We are defiled by the dead body of a man: why are we kept from offeringe an offeringe to the Lord in his season amongst the chil­dren of Israel? that uncleannes was a sinfull uncleannes, though ceremoniall, hindring them from preparednes unto the passeover till they were washed: shadowing out that defilement we get by touchinge sin and sinners, which are dead things; Exod. 2.48. No uncircumcised person shall eat thereof, uncircum­cision was a sinfull uncleannes, that did unfit them for the passeover, and to this the Apo­stle [Page 236] alludes when he speaks of preparednes to beare the word, Iam. 1.21 Lay aside all super­fluitie of naughtines: the fore-kin was a superfluitie, therefore to be cut off: so sin is a superfluity: wee may well spare it, and it must be cut off when wee come to heare the word, if wee would be clean.

2. The heart is then un [...]lean and propha [...]e, when it come to wor­ship God, not having laide aside earthly thoughts, and affecti­ons, these thoughts and affections are common, not set apart unt [...]o Gods worship, therefore do defile the heart in Gods wor­ship, because they make it com­mon, when it should be set a­pa [...]t for God. Common is as well opposed to holy, as sinfull, 1. Sam. 21.4. There is no com­mon bread under my hand, but [Page 237] hallowed, common or ordinary bread in comparison of hallow­ed bread, is unholy, and so com­mon ordinary thoughts and af­fections, inreference to holy wor­ship, are prophane and unholy, and make the heart a prophane vessel. Nehe. 13.17. Nehemiah did contend with the Nobles, because they did prophane the sabbath: How did they pro­phane the sabbath? viz. in suf­fering wares to be sold, and tradesmen to be imploied in their trades on the sabbath-day, much more did they that were imploied in them prophane the sabbath, and especially their hearts, by intermedling with such occasions. Isa 58. [...]3. Thou shalt not do thine owne wayes, nor finde thine own pleasure on my holy day; the day and duties are Gods, there­fore [Page 138] the workes and word, yea and thoughts and affections too, must in a speciall manner tend to God upon that day. This was shadowed by Gods com­mand to Moses, when he drew nigh to the bush, where God did manifest himselfe in glory (setting the bush on fire, yet keeping it from being consu­med) put off thy shoes from thy feet, Exod. 3 5. why? For the place whereon thou standest is holy [...]round. Those shoes, those affections whereby wee tread upon the earth, converse with men, and with earthly occasi [...]ns, must be put off when wee come to Worship God, else they will make our hearts unholy and uncleane, because common.

3. A third part of the unprepa­rednes of the heart, is, unaptnes or indisposednes: suppose a man [Page 139] lie under one sin unrepented of, and lay aside wordly thoughts and affections, yet experience proves a man may be unwilling and backward to the Worship of God, or may have an in­differencie, or carlesnes of spirit, that he could as well let it a­lone as do it, a spirit of luke­warmenes, that doth neither strongly incline to the Wor­ship of God, nor from it, but stands in a middle way. This unaptnes is not only a want of Grace (without which a man wants a will, for God works the will: till God worke a will in a man to that which is good, he hath none) but also a want of readines in grace to be put in exercise in Gods worship, by reason of spirituall sloth: the case of the wise virgins, who by rea­son [Page 240] of their slumbring, had their lamps to trim when the bridegroom was comming, ere they could be prepared, the orbe of grace grew low, and so their lampes of profession did burne obscurely, they awaking and using the meanes, got sup­plye of oyl from Christ, and so their lamps recovered their brightnes; and the want of that which Paul calls upon Timo [...]hy for, 2. Tim. 1.6. Stir up the gift of God, there are gifts and graces, but they are like fire in the ash-heaps, not fit to kin­dle and flame the ordinances of God being put to them, because the ashes of security lye be­tween grace and the ordinan­ces of God, unblowne away. This we finde in Iacobs prepa­ring of his family, Gen. 35.2. First, put away the strange gods, [Page 241] that was all manifest and open sinne. Secondly, be ye clean, i. e. from all ceremoniall pollu­tions. Thirdly, change your garments, not onely put off those they had on, but put on o­thers. The garments of the soule are the dispositions of the soule, Isai. 61.3. a garment of praise is opposed to a spirit of heavines; a spirit of heavines is a sad or mournfull disposition, a garment of praise on the con­trary is a ioyfull and thankfull disposition. We must change our garments, put off our earth­ly and worldly dispositions, thoughts, desires, cares about the world, and not there rest, but we must be clothed with heavenly thoughts, affections, graces, have them in a readi­nes to expresse themselves in the worship of God.

This is the wedding garment, spoken of, Matth. 22.2. for by the marriage feast there, is meant all the ordinances of God, word, sacraments, pray­er, for in all doth God give our soules liberall and honourable entertainment, doth set all his dainties before us, with great solemnity; the wedding gar­ment is our fitnes and disposed­nes unto the ordinances, by reason of certain heavenly sut­able dispositions in a readines in our soules, appearing to Al­mighty God, and in measure to the godly, by our outward carriage and behaviour. If we take Christ for the wedding garment, as some do, how doth he fit us for the ordinances, but by imputing his righteous­nes unto us? which is our worth, and communicating to us hea­venly [Page 243] dispositions to make us meet. They that put on wed­ding garments, do first put off their ordinary common appa­rel, and then put on comely pleasant apparel meet for such an occasion: so when we come to the feast of Gods ordinances, where God is the feast-maker, and Christ the feast, and An­gels entertainers, and attenders; we must not onely put off our ordinary and common affecti­ons, but we must put on such affections as are meet for the ordinances of God, sanctified and holy affections for holy du­ties, as reverence, humility, love, repentance, faith, these in a readines do make the heart apt and disposed, and these not put on by new care and dili­gence in use of meanes and de­pendencie upon Christ, do make [Page 244] us unapt and indisposed, and so unprepared. If a man take not care to stirre up holy thoughts and holy affections, when he cometh to the ordinances of God, he hath an unprepared heart, because his heart having no holy affections ready to meet and close with holy due­ties, hath no fitnes unto them, because no present ready suita­blenesse unto them. It is one thing to have grace in the heart, another thing to have it ready for exercise, and so it is one thing to have a generall fitnes for the ordinances, another thing to have a particular and present fitnes at this and that time, for this and that ordi­nance. A childe of God that hath grace in his heart, hath a gene­rall fitnes for the ordinances, because the same holines that [Page 245] is in the ordinances, is in his heart, and they must needs fit one another but the same childe of God, if his grace be not fit for exercise through some im­pediment, at a particular time and in a particular ordinance, may want a perfect and parti­cular fitnes for that ordinance. If this were not so, a childe of God could never performe a­ny duety unworthyly, as to bring speciall judgements of si [...]knes, [...]eaknes and death up­on them, as the Corinthians did, 1 Cor. 11.3 [...]. for a parti­cular act of unworthy recei­ving; for God doth not so cor­rect for unavoidable infirmities, but for carelessnes, for God did not so afflict them at other times, there was some diffērence therefore betweene them at that time, and at other times, [Page 246] the difference was not in the frame and habit of grace, for then they had not been truly godly, therefore in the exercise of grace: see it in an example. There is a generall affection in fire allwayes to burne, but sup­pose fire be covered over with ashes, it is not fit to burne in that present state, because it hath a present particular hinder­ance, but when that is remo­ved it will actually burne: so Gods grace in our hearts hath a generall fitnes to worship God, but when a spirit of security and sloth lyes upon the soul, if ye bring the soule to the word, to prayer, it hath not a present fitnes for grace, is not ready at this time to be exercised, be­cause hindered by security and sloth, and therefore unprepared till that be removed.

Let us recollect what hath been said. An unprepared heart to worship God, is,

1. A rash heart, that doth not consider what a poore crea­ture it is that doth worship, what an high and holy God he is that is worshipped, what an holy and high way Gods wor­ship is, that Christ is our strength and acceptance, that God will be worshiped inward­ly and spiritually, th [...]t Gods glory and our soules good must be our speciall aimes in Gods worship.

2. An unprepared heart, is a prophane heart, that comes to worship God in sinne unrepent­ed of, or in worldly thoughts and affections.

3. An unprepared heart, is an heart indisposed to exercise grace, to put forth holy and [Page 248] gracious affections in the wor­ship of God.

Quest. It followes in the next place, that we make enquiry af­ter the reason, why unprepared­nes of heart doth weaken our worshiping of God, or the man­ner how it doth it?

Ans. An unprepared heart doth weaken the worship we performe, three wayes.

1. As it makes the soul an unmeet instrument to worship God. If the soul cannot be sit to worship God without pre­paration, then unpreparednes makes it unfit. But the soul can­not be fit to worship God with­out preparation. That I shall make manifest many wayes.

1. Take the soul in the best preparation, when the soul hath walked in all the preparing w [...]y of God, and taken all the paines [Page 249] that humane frailty allow, it will be but in measure fit, be­cause there will be but a m [...]a­sure of grace and readines to ex­erc [...]se grace in the heart, per­fection of these alone will bring perfection of fitnes to wor­ship God. We on earth pray that we may doe Gods will as it is done in heaven; onely they that are in heaven are a perfect paterne of worshiping God. Nay I appeale to the experi­ence of the people of God, when they have endeavoured to renew their repentance, to pitch their thoughts and affecti­ons upon heavenly things, to stirre up their graces, and doe l [...]oke upon the r preparation with eyes awaked and cleare fighted in measure, doe they not see but little preparation? rather what they want then [Page 250] what they have, there is such difference between the one and the other. If the soul prepared hath but a measure of fitnes, yea but a small measure, then a soul without preparation cannot be fit at all.

2. We cannot be fit to wor­ship God without preparation, because we continually disfit our selves between time and time of Gods service. In the generall, the flesh doth lust a­gainst the spirit uncessantly, Gal. 5.17. As grace doth make a man willing to worship God, and desirous to be imploied a­bout that; so corruption, on the contrary, doth make a man backward thereto, nay forward to sin, this is that Paul saith, Rom. 7.21. When I would do good, evil is present with me. When his regenerate will chuseth [Page 251] good, his unregenerate will out of hand chuseth evil. And the effect of this lusting of the flesh against the spirit, is this, (saith the Apostle) ye cannot do what ye would, though there be a will to be prepared for duty, yet the corrupt will, will hinder the act of the regenerate will, or at least weaken it. More par­ticularly, we do continually unfit our selves for the worship of God two waies.

1. We sin continually in all our actions, and every act of sin doth strengthen the habit, and weaken the contrary habit of grace. Not only we do sin necessarily and unavoidably, but through carelesnes, for want of watching to avoid occasions, and to take hold of advantages against sin. And the more of the will in sin, the lesse opposi­tion [Page 252] it meeteth with all, the more doth it gather strength, and weaken grace, because grace is lesse exercised, Isa. 59.2. Your iniquities have separated be­tween you and your God: Sin doth not only separate us from God, as a fountain of comfort, but as a fountain of grace, so that the more we sin, the lesse commu­nion we have with God in grace, and the lesse communi­on we have with God in grace, the more unfit to worship him. It fares with us in this case, as with Samson, when he had gi­ven way that the hair of his head should be cut, which was to break his covenant, (a sin rather of carelesnes, then of presum­ption) he thought to have risen up, and gon from the Philistines as at other times, but he knew not that God was departed from [Page 253] him: sin had bereaved him of his strength: So when we have been carelesse of our watch, as we generally are, and have let loose our thoughts, affections, speeches, we think to pray, hear, meditate, with the same spirituall life and strength, that we have formerly done, but we know not that God is absent from our hearts, and so our strength is absent.

2. We do specially unfit our selves for Gods worship by the use of our callings, and the comforts of this life. Neither our callings nor outward good things do of themselves unfit us to worship God, for God would not then have given man a calling, and set him in midst of outward comforts in inno­cency. But we abuse our cal­lings and comforts, to make us [Page 254] unfit for Gods worship, and that we do three waies.

• 1. We spend too much affe­ction upon them.
• 2. Too much time.
• 3. Too much labour.

1. We bestow the strength of our affections upon our cal­lings and outward comforts, contrary to that of the Apostle, 1 Cor. 7.30, 31. and they that buy, as if they possessed not: and they that use the world, as not abusing it: teaching us a weaned affecti­on from them; we should be in regard of setting our hearts up­on them, when we are in the midst of them, as if we wanted them. But we not only use them, but let our hearts go into them, we too much care about them, when we want them, which made our Saviour take so much pains with his Disci­ples, [Page 255] Matth. 6. from ver. 25. to the end, to prevent this: did not care make Martha unfit to hear our Saviour, yea so change her into care, that she would have hindred Mary also, yea and charged it as a neglect upon our Saviour himself, that he did not relieve her in this im­moderate care? Luk. 10.40. Ma­ster, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me; her immoderate care made her think that Mary had too little care, and our Saviour also. Is not the reason rendered, why cares immoderate do unfit us for Gods worship? Luk. 21.34. Take heed that your hearts be not overcharged with surfeting and drunkennes, and cares of this life. Immoderate cares are to the soul, as a surfet of drink, too [Page 256] much drink unto the body, the body is overcharged with it, and so unfit for occasions: so the soul is over-burdened with immoderate cares, therefore unfit for a farther weight of Gods worship. Why do cares choak the seed of the Wo [...]d, Matth. 13.22. but because they choak the soil, draw away the strength of the heart and affe­ctions? When we are about our callings, and enjoy the com­forts of this life, we lose our hearts in love and delight, and if they have the strength of our joy and desire, God cannot have it also. No man (saith our Saviour) can serve two maste [...]s, for he will love th [...] one, and hate the other, Matth. 6.24. Ye cannot serve God and mammon: If these worldly good things have the best of our love, God cannot [Page 257] also have it. If we be at any time busied about the worship of God, our hearts will go after our covetousnes, the good things we have coveted will have our thoughts and affecti­ons, when God should have them.

2. We bestow too much time upon our callings: Psal. 127.2. It is vain for you to rise early, to sit up late, shewing that ordinarily our care is to gain all time for our callings and occa­sions, hardly can we spare time daily for the worship of God, and when the S [...]bbath doth approach, all the time that we can any way get, we lay hold of, lest God should have too much, no time will be allowed for preparation, not only so long as light will permit men, will they be labouring about [Page 258] their callings on saturday night, but so long as sleep will suffer them: when we are counselled, Ephes. 5.16. to redeem the time, part of the meaning is, out of the hands of our callings, unlesse we can prove that they do not take up too much time, Luk. 14.18, 19. The foundation of their refusing to come to the supper, the ordinances of God, was this, they could not spare time from their callings.

We bestow too much pains and labour about our callings, too much spend the vigour and strength of our bodies, that they become unfit to serve our souls in the worship of God. What means our sleepy praiers every night in our families, but the over-wearying of our bo­dies? What means our slee­py Sabbaths, but the overti­ring [Page 259] of our bodies on the week daies?

3. We cannot be fit to wor­ship God without preparation, because of Satans continuall main endeavour to make us un­fit for Gods worship; Satan is more Gods enemy then ours, be­cause God stands more directly opposite unto him then we do. God is the greatest good: Satan is the greatest evil. What is more opposite to the greatest good, then the greatest evil? We have somewhat like Satan, therefore he is not so great an enemy unto us: God is altoge­ther unlike him, and contrary to him, therefore he is an utter enemy to him; so that though Satan will endeavour to unsit us for our own callings, yet chief­ly for Gods worship, for that doth most concern Gods glory, [Page 260] and in that he doth more imme­diately and fully oppose God. When did Satan put that thought into Judas heart of be­traying Christ, but when the passeover did approach? And experience tells the godly, that they have never more confusion of thoughts, then when they desire to meditate and to fit themselves thereby for prai­er.

4. Unpreparednes of heart doth weaken the worship of God performed by us, as it doth hinder the breathing and working of the spirit in our hearts. If the spirit assist us not, we shall but weakly worship God, therefore it is said to help our infirmities in praier, and so in other duties, Rom. 8.26. Whereas the burden of duty is too heavy, the spirit [Page 261] of God doth help to lift the burden. If the soul come un­preparedly, the spirit of God will not ordinarily assist.

1. Because a lesser breathing of the spirit is neglected: and will the spirit lay out more, when lesser is not prized and improved? The spirit of God doth allwaies move and pro­voke the soul unto all the will of God, and therefore unto preparation, if men therefore come without preparation, they come w [...]th neglect of the spirits motion unto preparation; and if lesse of the spirit be not im­proved, will he be lavish of more assistance?

2. The spirit will not ordina­rily assist the unprepared heart, because it is out of the way and road of the spirit: the spirit of God is a spirit of promise, Eph. [Page 262] 1.13. and is therefore con­veighed to the soul in a way o [...] promise, but the unprepared heart is out of the way of pro­mise, and therefore out of the way of the spirit. Indeed the spirit of God will sometimes meet an unprepared heart in a duty, but it goeth out of the ordinary way at such a time, as it must do when we are out of the way; the spirit of God must first come out of its ordinary way to us, ere we can get into our way; but the effect of the spirit meeting a soul unprepa­red, is to make it ashamed of unpreparednes, and more watch­full thereunto for time to come.

3. Unpreparednes of heart doth weaken our worshiping of God, as it doth give advantage to Satan to interrupt and hinder [Page 263] us in the same. To what end serves preparation? is not this a main end to prevent impedi­ments in worship, and Satan the master of them? When the A­postle, 1 Pet. 5.8. would have us be vigilant, upon this ground, that Satan walketh about, seek­ing whom he may devoure, doth he not give us to under­stand, that the more carelesse we are, the more advantage Sa­tan hath against us, and the more watchfull we are, the lesse harme can he doe us? This was our Saviours counsell to his three disciples in the garden in the very houre of temptation, watch and pray, that ye enter not into temptation, implying, that it is not sufficient for the prevent­ing of Satans temptations to performe dueties, unlesse we adde watching, that we be fit [Page 264] to performe them. It is not due­ties that weaken Satan, but due­ties performed in the power of the spirit, Gal 5.16. walke in the spirit, and ye shall not fulfill the lusts of the flesh: so much as we expresse the spirit, we oppose sin and Satan. The devil makes great advantage of dueties, of mens hearing, reading, praying. Into whom doth he enter with the unclean spirit, but into the house that is swept of grosse and foule sinnes, and garnished with common gilts and perfor­mances of dueties? The scribes and Pharisees made a cloke of their long prayers to cover their oppression. The devil himself will sometimes put on the forme of an Angel of light: and herein doe his instruments imi­tate him, as a way of more ef­fectuall deceiving, 2 Cor. 11.13, [Page 265] 14, 15. so that duties perform­ed unpreparedly do more ad­vantage Satan then otherwise.

But that we may see more fully how unpreparednes of heart doth give advantage unto Satan, let us enter into some par­ticulars.

1. The heart unprepared is indisposed unto good duties, hath no readines unto them, but disposed unto other things, un­to sinne, or unto worldly occa­sions: the soul is ever working, because it is sometimes indis­posed to good duties, it is not therefore indisposed to every thing else, but it stands inclined to other things. Now no dis­position of the soul is so contra­ry to Satan, as a disposition un­to that which is good, for that is Gods image, and the devil can make least advantage of it, [Page 266] for though he make great ad­vantage of good duties, yet for the most part it is when the heart is indisposed; but when the heart is unprepared, and so hath no readines unto that which is good, but rather unto other things, it doth come near­er the devils disposition, and so gives more advantage to Sa­tan; it is more fit to close with his suggestions, and unfit to re­sist them.

2. When the heart is unpre­pared, the spirit of God is with­drawne, for that is the princi­pall cause of the unprepared­nes of the heart, the absence of the spirit, and if the spirit be ab­sent in any measure, the great­est enemy and opposite of Sa­tan is absent, the light and pow­er of the soul is absent, light to discerne Temptations, and [Page 267] power to resist them; and if Sa­tan hath the advantage of the darknes and weaknes of the soul, hath he not great advan­tage?

3. Unpreparednes of heart doth weaken the grace of faith, whereby we should draw strength from Christ, both to perform duty, and to resist Sa­tans temptations in duty. The ground of faith is the promise: unpreparednes of heart doth take the soul out of the way of the promise, therefore takes a­way the ground of saith; and faith being weakned, Satans temptations are strengthened, for faith is the shield that quencheth the fiery darts of the Devil, Ephes. 6.16. The lesse use of faith in the heart, the more fire in Satans temptati­ons.

[Page 268]4. As unpreparednes of heart doth weaken faith, so at the same time it doth weaken the comfort of the soul, and bring in doubts in the room thereof: so much want of faith in the heart, so much want of com­fort: if the soul be out of the way of assistance in duty, as in unpreparednes it is, what com­fort or chear can it have to go a­bout the worship of God? It will be full of doubts and fears, and that will be Satans advan­tage, for as the joy of the Lord is our strength, Neh. 8.10. so the sorrow of the heart, and doubt of the heart, is the weak­nes of the heart, and that is Sa­tans advantage. The heart all­ready doubting, is sit to have doubts multiplied by Satan, the doubts of the soul do darken the soul, and so Satan may with [Page 269] lesse notice and discerning scatter his temptations in the heart.

Vse. This doctrine doth prove foure things.

1. The fall; The worship of God cannot be so well per­formed by the servants of God without preparation, a signe they are not alwaies fit to wor­ship God, a signe of their im­perfection: and imperfection is a signe of their fall. Did God send us out of his hand imper­fect? If we were perfect, we had no unpreparednes unto that which is good. God made us in his image and likenes, and Gods image is ready and free unto that which is good: we are not therefore as we were made. Hence the Apostle saith, we are his workmanship, cre­ated in Christ Jesus unto good [Page 270] works, Ephes. 2.10. our first creation unto good works, was not in Christ Jesus: but before we can have any disposednes un­to that which is good, we must be created again through the power of the Lord Jesus: we are not therefore the same cre­tion we were at first, but have lost it: and the signe hereof we carry continually about us, an unreadines to that which is good.

2. The evil of the fall. What greater evil, then to be allwaies out of frame to what is good, any further then the heart is set in temper? All evils of pu­nishment do spring from the di­stemper of the heart, and are appointed to punish that, there­fore that is greater then them all. It is the Lords greatest good, and so his greatest glory [Page 271] to be allwaies disposed unto good, and never unto evil. And it is the greatest evil that the fall hath brought upon us, that na­turally we are allwaies disposed unto evil, but never unto good, and when we are regenerate, we are allwaies more ready unto evil then unto good.

3. The miserable estate of unregenerate persons, such as are in the same estate wherein they were borne. If Gods people that are new creatures, that have Gods image renewed in them, cannot be fit to wor­ship God, till they have pre­pared their hearts, and stirred up grace unto particular act and ex­ercise, how should they be sit to worship God that have no grace at all, no generall reddi­nes? Unregenerate men may read, pray, hear the word, re­ceive [Page 272] the Sacraments, but they can never be fit for those duties, whilst they remain in an unre­generate estate. And what a misery is it to be unfit for Gods service, which is the best work we can do, a work we shall ne­ver repent of, a work that tends to Gods glory, and to our best good? And the misery is the greater, if we consider, unrege­nerate men are fit for any thing else, but to serve God: fit for their own occasions, fit to sin against God, they are wise to do evil, but to do well they have no understanding, Jer. 4.12. put the case that a subject should finde himself fit to do a­ny busines of his own, yea also fit to warre against his Prince, but unfit to do him any service: would he not think himself in a miserable temper? Nay, sup­pose [Page 273] a man should finde himself unfit to do for the best friend he hath in the world, that which he would have him to do, and what might pleasure and ho­nour him, but fit to do the minde of his greatest enemy, would he not think himself in an evil and lamentable temper? So it is with unregenerate men, they are fit to do their own occasions, fit to do against Gods minde, and against Gods honour, but unfit to do for him, yea fit to do for their greatest enemy, Satan, but unfit to do for God their greatest friend: and is not this an evil temper? who would rest in this conditi­on?

4. The necessity of regene­ration unto glory. If Gods worship cannot be so well per­formed [Page 274] without particular pre­paration, then it cannot be per­formed well at all, where there is no preparation, as in the un­regenerate there is not. And can they be fit for heaven, that are not fit for Gods service? What? fit for wages, and not fit for work? They that par­take in the inheritance of hea­ven, have it among them that are sanctified, Act. 26.18. and what is it to be sanctified by faith in Christ Jesus, but to be set a­part unto God and his service, to be purified for Christ, zea­lous of good works? Tit. 2.14. Change of place will not change the disp [...]sition of the soul, no not heaven it self, could an un­regenerate man come thither, no more then a man comming from hell, and relating his ex­perimentall knowledge of the [Page 275] torments there, would change the soul, Luk. 16.31. If there­fore men be unfit for the service of God here, they will be much more unfit for the service of God in heaven, where more perfection, and continuall wor­shipping of God is required.

2. To reprove the usuall and ordinary, generall and com­mon unpreparednes of Gods people unto Gods worship. It is not the fault of some particu­lar Christians onely, but of all the people of God generally, and their fault it is not, at some particular times onely, but or­dinarily. No one thing, I am perswaded, the godly are more failing in, then in preparing themselves for Gods worship. They cannot be ignorant that it is a way of Gods command, and a way of promise, therefore of [Page 276] advantage and benefit unto them, therefore in neglecting it, they sin against Gods soveraign­ty, and their own good. Do not the practices of Gods seve­rall servants in Scripture cast shame upon them? Nay, do not their own consciences re­prove them, when they are out of temper in holy duties, and cannot finde God? Do not their consciences whisper to them, and tell them that they may thank their unpreparednes? Nay, doth not the thing it self deeply reprove them, and take away all excuse? what, come unprepared to Gods worship? Suppose that God would not at all hide himself, when his peo­ple come unprepared to his worship, and they were sure of so much; yet were it their fault to come unprepared: should not [Page 277] they suit themselves according to the presence they come unto, and the work they go about? Doth not reason teach as much? Can we without fault lesse pre­pare for eternall waies, for waies that concern Gods glory, and our good most, then for other matters? Gods worship is an e­ternall way: though this and that particular worship of God be not eternall, yet some wor­ship of God is eternall, and shall remain with us for ever in hea­ven, and all the worship of God doth tend more to Gods glory and our good, then any thing else; yet we prepare more for any thing else. More particu­larly we are to be reproved for sundry things that tend to our unfitting to the worship of God.

1. The godly do not remem­ber [Page 278] the sabbath in the week day. That remember, which the Lord hath prefixed before that commandement, rather then any other, doth imply, as a necessity of speciall remem­brance of that, so an easines to forget that, a difficulty to re­member it, or else the Lord would not have set this remem­ber before it. And if the godly consider, they shall finde, that the Sabbath comes seldome into their mindes the week thorow, though it be the most solemne day in the week, and of more weight then all the dayes in the week.

2. The godly do not ordi­narily keepe up their watch, and so advantages for grace are overslipped, and sinne is com­mitted through carelessenes, which doth exceedingly unfit [Page 279] the heart for Gods worship: sinne makes grace unto the per­formance of duty as a knife to cut without an edge.

3. They do not spiritualize their callings and earthly busi­nesses, by going about them in the strength and wisdome of the spirit of God, and pro­pounding Gods glory as their aime and end, and making some spirituall use of passages therein by meditation, often raising up their thoughts and desires to heaven, so that they grow earthly and carnall, like the occasions they meddle with, and so unfit for heavenly and spirituall worship.

4. The times of their vacan­cie from their callings, and of libertie, they spend in empty and unprofitable wayes, letting loose their thoughts and speech­es [Page 280] unto vain and empty things, which tend to no profit, and so the heart is more empty: whereas if the people of God would but season the times of their repast and recreation, with some sprinklings of good dis­course, as salt, or winde up the same with some good discourse, or with prayer, or with some heavenly thoughts, their bodies would be more fit for Gods worship, and their spirits not the more unfit.

5. The people of God do their worldly occasions unto the utmost period of time, on the Saturday night, that sleepe will allow them to take, and doe not improve their time that day, that they might get their occasions dispatched, and have some time to prepare their hearts.

Herein, I perswade my self, the godly that use our Saturday markets, do exceedingly faile, in that they do come home so late, not through necessity of busines, but carelessenes, much time is spent on that day which they can give no good account of, when they come to recollect themselves. Nothing but sleepe doth part the Lords day and their dayes with them, beside ordinary duties. Will sleepe change the frame? No surely, but as they left with the world last when they went to sleepe, so they shall meet with that first when they awake in the morning. That which may the more reprove the godly, is the consideration of a treble cause of this unpreparednes.

1. The difficulty of it: it is an harder matter to prepare the [Page 282] heart, then to performe a du­tie, for the godly do not ordi­narily neglect duties, but they ordinarily neglect to prepare their hearts: were it as easie to prepare the heart, as to performe duty, they would doe that as well. And if difficulty hinder, is not spirituall sloth the cause? and what more lothsome, then to neglect that which might exceedingly tend to Gods glo­ry and their good, for want of taking a little paines?

2. A second cause, why the godly doe no more prepare themselves, is, an opinion that a little preparation will serve: for if they did not thinke a little would serve, if they were per­swaded that God would not take a little well, they would prepare more. And if this opi­nion did spring from meere ig­norance, [Page 283] because they know no better, it were lesse matter; but it doth spring from heedlesse­nes, and carelessenes, because they do not attend to, and con­sider of the light they have, for did they but consider the com­mand of God, the practice of the servants of God, and their own practice in other mat­ters, they cannot but know that a little preparation will not serve.

3. A third cause, is, confi­dence in duties done: did they thinke duties would do them no good without preparation, they would more prepare: but they thinke, if they pray, heare, read, receive the Sacrament with any hearts, these duties will helpe their hearts. What is this but to make idols of the ordinances, to make gods of [Page 284] them, to thinke they can helpe our hearts without any further helpe? onely God can helpe the heart without any other helpe, no ordinance can helpe our hearts without the helpe of other ordinances. As the godly are to be reproved for their unpreparednes in ordina­ry ordinances, so especially in extraordinary, a frequent fault with the godly, and, if seene in nothing else, yet in the fruitlesse­nes of such duties. It is a sin to come unprepared unto ordi­nary ordinances, but a double sin to come unprepared unto extraordinary ordinances. It is a taking of Gods name in vain to come unprepared to ordi­nary worship, but it is a taking of Gods name in vain, in an high degree, to come unprepa­red to extraordinary worship. [Page 285] Hence God doth often make them to be of contrary effect, straitning, hardning burden­some, wearisome.

3. To provoke the godly to take heed of unprepared wor­shipping of God, my doctrine is argument sufficient. It will weaken the worship we per­forme, and we cannot serve a better master, nor do better worke, and therefore no where better bestow the strength of soul and body. I know if thou have the spirit of a childe in thee, the spirit of reverence, and the spirit of love, and thou know aforehand what would helpe or hinder thee in the worship of thy heavenly father, thou wilt avoid the one, and use the other. But because the wise man saith, Eccles. 12.11. that the words of the wise are as nailes [Page 286] fastned by the masters of the assem­blies, and consequently the more loose any naile of wisdome sticks in the heart of the godly, the more and harder blowes must be given, and because it will be confessed that this word of wisdome (preparation for holy duties) hangs loose in the hearts of the godly, there­fore by force of argument I shall endeavour to fasten it: I will use a double motive, one from the evil of unprepared­nes, another from the benefit of preparednes.

1. Consider the evil of un­preparednes. 1. It is a tempt­ing of God. What is it to tempt God, but to move him to go out of his own ordinary way? Math. 4.6, 7. when Satan wil­led our Saviour to cast himself from the pinacle of the temple, [Page 287] upon this ground, that God would give his Angels charge over him, our Saviour answer­ed him, Thou shalt not tempt the Lord thy God. Wherein should our Saviour have tempted the Lord by casting himself down? because that was not the ordi­nary way to go down, and therefore not the ordinary way of preservation, we may gather that from the devils leaving out part of the scripture [in all thy wayes] without which it would not have served his turne. The like is here, thou comest to an ordinance to finde God, to get good to thy soul, with an un­prepared heart, thou now putst God to go out of his way, or at least temptest and triest the Lord, whether he will go out of his way or no, for if he meet with thee, and do thy soul [Page 288] good at this time, he must go out of his ordinary way, for his ordinary way of meeting the soul, is preparation. It is a greivous sin to tempt God.

1. It is a presuming of Gods mercy and goodnes, that he will be good above all he hath revealed, which doth imply a secret unthankfullnes for Gods mercy revealed, as if that were not enough; for if it be enough, why should we presume of more?

2. It is a lording it over God, instead of subjecting our selves unto him: when thou preparest, thou subjectest thy self to Gods will; but when thou commest for Gods blessing in unprepa­rednes, thou desirest and ex­pectest that God should let go his own will, and stoop to thine: God saith, thou shalt have [Page 289] it in unpreparednes, thou sai'st in unpreparednes; his will is thou shouldst prepare thy self, thy will is to be unprepared, and thou lookest that God should stoop to thy will, for thou commest for his blessing in a way of thine own will.

3. It is a falsifying of Gods truth. God saith, he will bow his ear to the prepared heart, Psal. 10.17. We say, God will draw near to us, though unpre­pared, and this we professe when we come unpreparedly to seek God: we might as well say, God indeed hath said, he will bow his ear to the prepared, but he will not stick to his word, he will go from it.

2. The god y complain they cannot meet God in ordinances, they do not affect, move, work upon them: here is the cause [Page 290] we are not prepared, and so we are like the deaf adder, (Psal. 58.4, 5.) upon whom the charmer cannot prevail, charm he ne­ver so wisely, because his ears are stopped. A man findes no sweetnes in his meat, the reason is, not because his meat is unsa­voury, but because his taste is distempered: the Ordinances are sometimes sweet, and would allwaies be so, were the souls palate allwaies in the same tem­per.

3. The godly complain they cannot profit, they get no strength by Ordinances, cor­ruptions are still strong, and grace unready for exercise: Let me ask a question, Why doth not meat nourish some bo­dies? Because they do not di­gest it. Why do they not digest it? Because their stomacks [Page 291] are not prepared, though the meat may please the appetite well: so the heart may be affe­cted with the Word, may pur­pose, and resolve upon obedi­ence: but some sin in the heart, or some immoderate affection may keep off the heart that it can­not so meditate upon the Word, or pray over it, and so it comes to no perfection.

4. If thou come unprepared­ly, and meet God, a great part of thy comfort will be abated before and after; before, thou canst not have the comfort of thy faith that God will meet thee, because thou art out of the way of the promise, thou canst finde no promise to suit with thy unpreparednes; after­ward, thy heart will be grieved, Gods comforts are not heat and warmth, comfort and re­freshment [Page 292] onely, but light all­so, to discover the sinfullnes of the soul. When David found help in the sanctuary, Psal. 73.17. his comfort was abated from sight of his former dis­temper, vers. 22. otherwise he had had his comfort without that mixture of sorrow: so if we finde God in unprepared­nes, our comfort will be more mixt comf [...]rt.

2. The benefit of prepara­tion. [...]. The more we prepare our selves, the more in ordinary course we finde God. Indeed, God doth sometimes hide him­self when his people are pre­pared, because he will not have them make an idol of prepa­ration, to think that therefore God will draw neare to them, as if that deserved so much. No, he will have them know [Page 293] that it is of meer mercy if he be found of them, though in pre­paration, he is not bound in ju­stice (s [...]tting aside his promise) to reward their preparation, it's but their duty, and he can [...]spy in it matter of displeasure. But ordinarily the godly finde God according to their prepa­rati [...]n [...] hereto the curr [...]t of [...] r p [...]e [...]oth b [...]are witnesse (they that seeke the Lord shall praise him, Psal. [...]2.26. open your g [...]es, and the king of glo­ry shall come in, Psal. 24. [...]. If any man open to me, I will come in to him, Revel. 3.20.) and the ex­perience of the godly doth second it.

2. Some of the godly com­plain of difficulty of under­standing, and weaknes of me­mory, but if they prepare, God will clear and open their under­standings. [Page 294] Preparation also will empty their memories, and so strengthen them, it may be they are too full: If they say their momories are weak also for o­ther things, yet preparation will strengthen them, for so they shall stirre up, and improve the good in their memories, and bring in the assistance of the holy spirit.

3. Others of the godly com­plain they cannot finde peace and sweet communion with God, they have prayd, heard the Word, received the Sacra­ment, yet cannot finde peace. Let them be perswaded to try this one way more, prepare un­to prayer, prepare unto the Word, prepare unto the Sacra­ments. There is a promise, Job 11.13, 14, 15. If thou prepare thine heart, and stretch out thine [Page 295] hands towards him, &c. Then shalt thou lift up thy face with­out spot. It may be thou hast stretched out thine hands, thou hast prayed earnestly; but now prepare thy heart, see if there be not somewhat amisse in thy hand or family, that might hin­der, then thou shalt have com­fort in thy heart, and boldnes in thy countenance: guilt of heart makes a man hang down the head, as spots make a man to hide his face.

4. If God do not meet with thee, yet thou shalt not have this increase of thy burden, that thou wert unprepared, but on the contrary, thou shalt have assurance that God, who hath prepared thy heart, will bea [...]e witnesse to it, and hath some good for thee in store, which he will prepare thee for, in a [Page 296] further measure, by present withdrawings.

Quest. How should we helpe our selves unto preparednes for Gods worship?

There are three helps,

• Examination.
• Meditation.
• Prayer.

1. Exam [...]nation. This is made an helpe unto p ayer, Lam. 3.40, 41. Let us search and try our wayes, let us lift up our hearts with our hands, so, Psal. 4.4.5. Commune with your own hearts, offer to God the sacrifices of righteousnes: thou must be a soul-searcher.

Examine 1. What the gene­rall frame and temper of thy heart is, whether in a better or worse temper then formerly.

2. What particular failings have lately escaped thee, that m [...]ght specially indispose thy soul.

[Page 297]3. What graces are special­ly to be exercised in the wor­ship we go about.

4. What are the speciall oc­casions for which our souls de­sire to meet God.

2. Meditation, Psal. 119.59. David will looke over his way [...]s on every si [...]e, ere he will set his feet into Gods wayes. Meditation is of a separating and settling nature, it separateth heavenly tho [...]ghts and affecti­ons from earthly; and setleth the heart in heavenly thoughts and affections, for it often go­eth over with thoughts. It is as the bellows of the soul, that doth kindle and inflame holy affecti­ons, and by renewed and more forcible thou [...]hts, as by re­newed and stronger blasts, doth renew and increase the slame.

3. Prayer. David prayes to [Page 298] God to prepare the heart of the people, 1 Chron. 29.18. God prepared the people, 2 Chron. 29. ult. pray therefore to him.

1. To pardon our originall indisposednes, and particular failings.

2. To give successe to exa­mination, and meditation.

3. To supply his spirit unto the heart, which hath put grace into the heart, therefore can re­vive and bring out the same.

Ob. I cannot get time thus to prepare.

Ans. In diligence in thy cal­ling thou servest God; but if thou be so imployed in it, as to shut out preparation, thou ser­vest Satan more then God, be­cause thou dost more his minde and for his advantage, then Gods.

Ob. I am a childe or servant, [Page 299] under government, and cannot get time, having not my time at mine own dispose.

Ans. 1. Thy governours ought to allow thee time for Gods service, thou art more Gods servant then theirs.

If they will not, yet 1. By diligence gain time. 2. If thou canst not do that, take it from thy meat, or sleep. If neither father, nor mother, nor master, will take care of thy soul, yet do thou take care of it.

Before I leave this point of preparation, the want where­of doth weaken that worship of God which we performe, I will take occasion to answer some cases of conscience, which may fall in the way of the peo­ple of God, and trouble them for want of light.

1. Quest. Whether are we [Page 300] bound to prepare more for the Sacrament then for the word?

I will premise foure things, and then answer to the que­stion.

1. The Sacrament is an or­dinary ordinance of God, and so stands in the same ranke of ordinances with the word: that it is an ordinary ordinance, appeares, in that it is oft to be celebrated, and that without the condition of speciall and ex­traordinary occasions, 1 Cor. 11.25.26. do this as oft as ye drink it, in remembrance of me, for as oft as ye eat this bread, &c. It is an ordinance often to be used, without speciall occasion, and and for an ordinary end, the re­membrance of Christs death.

2. The question is not be­tween the whole word and the Sacrament, but between a par­ticular [Page 301] Sermon, and the Sacra­ment, whether we be bound more to prepa [...]e for the Sacra­ment then a particular Sermon, going before the Sacrament.

3. The question is of those, who in regard of grace recei­ved, are generally, and habitual­ly prepared, both for the word and supper; for of the unrege­nerate more preparation is re­quired to admit them to the sup­per then to the wo [...]d.

4. The Sacrament in some respect hath it's place below the word, in that the word is the covenant, yea a particular Sermon doth contain part of the Covenant, and the Sacrament is the seal, now the seal doth re­ceive necessary force from the covenant, but not the covenant from the seal, the seal is of no force without the covenant, but [Page 302] the covenant is of force with­out the seal, therefore the pro­mise is called an immutable thing, Heb. 6.18. the seal doth but increase the validity and force of the covenant, add a fur­ther degree and measure. The seal follows the covenant and serves unto it.

To the question then I an­swer, That it should seem there is not more preparation requi­red unto the Sacrament then unto the Word. This truth will more plainly appear, if the objections be cleared, which are brought to the contrary.

Ob. Of a Sermon it can but be said, This is my Word: but of the Sacrament it is said, This is my body, and more reve­rence is due to the body of the Lord, then to the word of the Lord, and so more preparation [Page 303] to be made for the Sacrament, then for the Word.

Ans. 1. If it be said, that Christs body is present at the Sacrament onely in the Word, the word of promise, then this objection doth fall to the ground, as of no force, for we must prepare to receive the word in a Sermon, and the word in the Sacrament, but diversly dispenced, to the ear in a ser­mon, to the eie and hand, mouth and stomack in the Sacrament, these senses are appointed to help faith to embrace the pro­mise. That Christ is no o­therway present in the Sacra­ment but by his Word and pro­mise, appears by our Creed, which saith, he ascended up into Heaven, and sitteth at the right hand of God, and from thence shall come to judge the quick and the [Page 304] dead: If he sit at Gods right hand in Heaven, then he is not bodily present in the Sacra­ment.

2. Suppose Christs body were present in the Sacrament, was it not so at the passeover and supper? yet we do not reade, that in those Ordinances they did shew more reverence to his bodily presence, then to his Word, though at other times they did so▪ therefore did not prepare more for his bodily presence and for the Sacrament, then for his Word. And whereas they were bound con­tinually to worship his bodily presence, in regard of the union of his humane nature to the di­vine, and our Sa [...]iour did some­time [...] manifest his divine nature, to [...]n [...]o [...]ce from them bodily worship, as Luk. 13.8. Matth. [Page 305] 14.33. Why did he hide it now at this time? and rather shew himself most humble in wash­ing their feet, Joh. 13.4. But that he would not in this Ordinance have them to worship his bo­dily presence? but intended to admit them unto familiar and honourable converse with him.

3. I [...] the Sacrament be but a signe and representation of the body and blood of Christ, as it must needs be granted, then the word will require more re­verence, for the Word, so farre as by Scripture it can be proved to be the Word of Christ, is not a signe or representation of his Word, but his very Word, Luk. 10.16. He that h [...]areth you, heareth me: not an Image of me, but me speaking in you, as he speaketh in a speciall case, Mat. 10.20. It is not you that speak, [Page 306] but the spirit of your Father that speaketh in you.

2. Object. Of the Sacrament the Apostle saith precis [...]ly, Let a man examine himself, and so let him eat; he doth not say so much of hearing the Word; therefore we are bound to pre­pare more for the Sacrament.

Answ. Though so much be not expressed concerning the word, in any place that I remem­ber, yet so much is implied, Ier. 4.3. When it is said, break up the fallow ground, and sowe not among thorns: the meaning of that is, the rooting out of sins out of the heart, which are as thorns piercing the soul, and choaking that which is good. How shall they be rooted out, unlesse they be known to be there? And how shall they be known to be there, but by ex­amination? [Page 307] Lam. 3.40. Let us search and try our waies, and turne unto the Lord. Examina­tion must go before repentance, and repentance must break up the fallow ground ere the seed of the word be sown: 1 Pet. 2.1, 2. When it is said, Lay aside all malice, and guile, and hypo­crisies, and then desire the sin­cere milk of the Word, is not examination implyed? How can they lay aside these sins, un­lesse they know them to be in their hearts? And how shall they know them to be there, un­lesse they do examine.?

2. The Apostle had just oc­casion, at that time more pun­ctually and precisely, both to declare the institution and man­ner of preparation, that he might root out the disorders and unworthy receivings, that [Page 308] were deeply and strongly fast­ned amongst the Corinthians, and brought down from hea­ven eminent expressions of wrath and displeasure. And this will the rather appear, if we consider, that setting asi [...]e what is here said upon speciall occasion, so much is no where else spoken of the Sacrament, no more then of the Word.

Object. In the Sacrament we do renew our Covenant with God, therefore we should pre­pare more for it, then for the Word.

Answ. So we do renew our Covenant in every Sermon, for God declareth what [...]e will be unto us, and what he requireth of us back again, and if we con­sent, and obey, as we do, if we hear well, we do renew our Covenant with God.

Ob. In the Sacrament we do more fully renew our Covenant with God: the Sacrament hath relation to the whole Cove­nant, a Sermon doth but treat of a part of the Covenant, there­fore we must prepare more for the Sacrament then for the Word.

Answ. If a Sermon do treat but of a part of the Covenant, but a branch of it, yet of an es­sentiall part, so including the whole; for if eve [...]y part of the Covenant be not kept, all is void, nay the substance and summe of the Covenant is in e­very Sermon, viz. that God will be ours, and we his, or if one part be onely expressed, the other is implyed, for the Co­venant is mutuall, and one part inseparably depends upon the other.

Quest. Why then do Mini­sters many times take more care that their people be prepared for the Sacrament, and people take more care to prepare them­selves?

Answ. I deny not but there may be an opinion rooted in the mindes, both of Ministers and people, that more preparation is required unto the Sacrament, then unto the Word, which may now be taken away by what hath been said: The cau­ses of this opinion may be two.

1. The more solemn gesture used, yea and commanded at the Sacrament, a gesture not onely of reverence, but adora­tion, a gesture of worship, as the Papists themselves acknow­ledge, who professe they kneel, in regard of the reall presence, [Page 311] and wonder that we deny the reall presence, and yet kneel. And indeed, if there be no more in the supper, then in the word, why do we use a gesture in the Sacrament that signifieth more? If opinion of greater preparati­on due to the Sacrament, then to the Word, did not breed kneeling, yet no doubt, kneel­ling hath bred and nourished this opinion in many.

2. The seldom, and so more solemn use of this Ordinance, monethly, or quarterly, or yearly, more like an extra­ordinary then an ordinary Ordinance of God, which might lawfully be used every Lords day, hath furthered this opinion, for were it used as often as the Word on the Lords day, as it lawfully might, men would not think it of more [Page 312] weight and consequence, then the Word preached.

2. Considering this Ordi­nance so seldom used, there may be some reason rendered of the Ministers speciall care to prepare the people before the Sacrament.

1. There is a preparation of separation, belonging to the Sacrament, which doth not be­long to the Word; all may par­take in the Word, Mark. 16.15. Go, preach the Gospel to every crea­ture, no creature is excepted from hearing: some think the excommunicate should not be kept from hea [...]ing the Word, for they are to be but as the Publican and the Heathen, and the Publican and Heathen may hear the Word. But all may not receive the Sacrament, for that is the seal of the Cove­nant, [Page 313] and the seal doth belong to none but them, who by the Word are brought into the Co­venant.

2. Where there is a meeting of more Ordinances, more pre­paration is required; but where the Sacrament is administred together with the Word, is a meeting of more Ordinances, therefore more preparation is required: were this Ordinance more frequently used, men would better be acquainted with the preparation due there­to.

Quest. Suppose a man come to Church on the Lords day, and the Sacrament be admini­stred there, beyond his expecta­tion, whether may he receive, not knowing of that aforehand, to prepare himself for it?

Answ. 1. If a man doubt whe­ther [Page 314] he may receive lawfully or no, he shall do best to for­bear, for in this case holds that of the Apostle: Rom. 14.23. Whatsoever is not of faith, is sin: if a man do an action, and know­eth not whether he shall do well or no, he sinneth in that action, for the rule of our obedience is the Word of God: if there­fore I do not know that such an action is according to the Word, I do not obey in it, and therefore sin.

2. If thou be prepared for the Word, thou art in measure prepared for the Sacrament, for those duties of examination, meditation, praier, which do prepare us for the Word, do not onely stirre up those affecti­ons and graces, that are more properly requisite unto the Word, but those also that [Page 315] more peculiarly belong to the Sacrament.

3. God may increase the be­ginnings of thy preparation by the Word, further provoking and stirring up thy graces, espe­cially thy faith and repent­ance.

4. Though there be some defect in thy preparation before thou didst come, yet if thy hearts desire be set to seek and finde the Lord, he will have such respect to the praiers of the Congregation, that he will par­don thy unpreparednes, and conveigh to thee the blessing: so 2 Chron. 30.18, 19, 20. Many of the people, whose hearts were prepared, yet were ceremoni­ally unclean, did eat the passe­over, contrary to the law, but Hezekiah praid for them, saying, The good Lord pardon every one [Page 316] that prepareth his heart to seek the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary, and God hearkened to Hezekiah, and healed the people.

Quest. Suppose there be a day of fasting kept, and I know not of it till the morning of it, whether may I go unto it, it being an extraordinary duty, and requiring extraordinary pre­paration, and I unprepared, not knowing of it?

Answ. A day of fasting ought to be kept from even to even, Levit. 23.32. therefore to be known before the morning, and they that hinder such know­ledge of it, are like to bear their sinne.

2. If thy soul be earnestly desirous to seek God in that Or­dinance, unwilling to misse the [Page 317] opportunity, and sensible of thy unpreparednes, the bare want of extraordinary preparation need not hinder thee, if thou do not lie under the guilt of some sin unrepented of, for thy un­preparednes is not through any neglect of him: It is not bare want of such a measure of pre­paration that doth displease God, so as to disrespect our du­ties, but neglect and sleighting of it. God requires no more then he gives: had God given thee time of extraordinary pre­paration by fore-knowledge of the duty, he would have re­quired the same; but having not given thee that time, he will not require that. Nay, it may be God will specially prepare thy soul by want of speciall preparation, humble and soften thy heart.

Ob. But the scrupulous heart, as the most conscientious are, will be ready to say, If God would have had them to partake in the duty, he would have gi­ven them time of preparati­on.

Answ. Not so, God may give thee the substance of preparati­on, disposednes of heart, but deny the circumstances of pre­paration, viz. time and perform­ance of preparing duties. Prepa­ration serves unto the worship of God, the measure and time thereof cannot strictly be set down, but the rule thereof, is the measure of the souls unpre­parednes. God hath com­manded extraordinary prepara­tion for extraordinary duties, because the heart usually is ex­traordinarily unfit: but suppose by affliction, or some other way, [Page 319] the heart be more then ordina­rily prepared, then extraordi­nary preparation is not required, for it is allready done some o­ther way; so if thy soul be much humbled and quickned by want of preparing time and means, it is all one as if thou hadst them. True it is, God requires preparation, as well as duty, but preparation is the lesser part of Gods minde, though a necessa­ry part: when therefore thou maiest do a greater part of Gods minde, thou art not to neglect it, though thou canst not do a lesser, when that not doing of the lesse, doth not proceed from any known and willing neglect of thine, which alters the case. For if a man have time, and do not prepare, he doth presum­ptuously, not believingly, p [...]r­form holy duties. To be sure, [Page 320] this case may put the godly in minde, what need they have to keep their hearts continually in a good frame, that so they may have a continuall prepared­nes unto every good work.

Quest. Suppose I labour in the use of means to prepare my heart, and cannot finde it pre­pared, what should I then do?

Answ. 1. Thy soul may be prepared, and thou not sensible of it: it is the measure of prepa­ration, and evidence of the spi­rit in the heart, that makes a man sensible of his prepara­tion.

2. Sense of preparation is a separable fruit of the use of the means, part of the successe it is, but may be separated from the use of the means: when thou therefore hast prepared thy self, [Page 321] thou hast done part of thy duty, thou must not now stay from going about the Ordinances, which is a further part of thy duty, till thou be sensible of thy preparednes, which is part of the successe, and so Gods part: thy duty is to prepare thy heart, and when thou hast pre­pared, to go about the worship, though God, for reasons best known to himself, doth with­draw his part, the sense and feeling of preparation. Let a man examine himself, and so let him eat, not forbear, when he hath ex­amined himself, because he findes not matters as he would.

Quest. Suppose I finde God helping my heart in preparati­on, and withdrawing himself in the worship prepared unto, there my heart is dead, carelesse, what should I then do?

Answ. 1. The godly are apt in experience to runne upon ex­treams, if their heart be not assisted, in preparation, they are discouraged, if they be much assisted, they grow proud and confident, therefore God with­draws himself sometimes in one way, and sometimes in another, that they might not be discou­raged, nor be confident: Not be discouraged, if they do not finde God in one way of pro­mise, yet they may finde him in another; Not be confident or proud, for though they have found God much in an Ordi­nance, yet they may misse him in the next. Where they least expect to finde God, there many times, they finde him most, therefore not be discouraged: and on the other side, where they are most confident to finde [Page 323] God, they many times misse him: trust not Ordinances there­fore, but the God of Ordinan­ces in all.

2. Set awork thy faith in the promise, the condition where­of thou hast in thy heart: Psal. 10.17. Thou wilt prepare the heart, thou wilt bow thine ear: these two go together, if God do prepare the heart, he will bow the ear, he will do thee good, thou maiest believe it, thy preparation is an earnest, a pledge, thou maiest thereby help thy faith. Thus did Ma­noahs wife comfort him, when he was afraid they should die, because they had seen an Angel of God: Judg. 13.22, 23. If the Lord were pleased to kill us, he would not have accepted a sa­crifice at our hands, nor have shewed us such things as these [Page 324] so if God had not intended thee good in his worship, he would not have accepted thy prepara­tion.

3. Thou must difference the different effects of Gods pre­sence, or else thou maiest wrong God as well as thy self, to say he was not with thee, when yet he was. Not onely are there more manifest and evident fruits of Gods presence in duties, as much liberty of spirit, much joy, peace, assurance of faith, but also there are more inward, and reserved fruits of his pre­sence, as sense of want, sorrow for want, desire of enjoyment, willingnes unto further duties, to finde that which we want in some: in the former, God is with us, and we know he is with us, in the later, God is with us, but we know not so [Page 325] much: an instance of the later we have in the two Disciples going to Emaus, Luk. 24.16. Their eies were holden that they could not know him, yet after­ward, when they did know him, they remembred that they had sufficient evidence of his presence, even when they knew him not, ver. 32. did not our hearts burne within us, when he talked with us by the way, and opened to us the Scriptures? Whence was that fire in their hearts, but from the spirit of Christ conveighed in his word? Yet till they knew him, they made no account of this. The godly cannot see God in Ordi­nances, though present: because sometimes their eies are alto­gether pitched upon those more evident fruits of his presence, sometimes also they stumble [Page 326] upon the presence of God, sleight, make no account of such fruits as are put forth, sense of many failings in duties, makes them think God was not there, whereas that sense is from God in the Ordinances, who is the father of lights.

CHAP. III. Of the fourth hinderance of instant worshipping of God, Wearines.

TWo things are in the verse, whereof the words read are a part.

1. A desire.

2. The reason.

Their desire is, that the new moon, and sabbath were gon, laid down interrogatively, to shew the greater vehemency and earnestnes of it, When will the new moon be gon, and the sab­bath? [Page 328] they thought the time long that they continued, their stay was a burden unto them: when a mans d [...]sire meets with hinderance, his greife takes place, so the new moon, and sabbaths were matter of greif and burden unto them, and they were weary of them, be­cause they hindred, for present, their civill commerce. The rea­son of their desire that the new moon and sabbath were gon, is, that they might sell corne, that they might follow their worldly occasions wherein they would oppresse.

We have to do with the first particular. Their desire that the new moon were gon, and the sabbath ended. Why, what was the matter that they had enough, and too much of the new moon, and sabbath? [Page 329] Why did they stand in their way for buying and selling?

Ans. At every new moon, or in the beginning of every moneth they had a great solem­nity, speciall sacrificing to God, Numb. 28.11. a solemne feast day, Psal. 81.3. wherein they were wont to heare from God by the prophets: for when the Shunammitish woman would go to the prophet for her dead son, her husband disswaded her, from the ordinary unseasonablenes of the time, Wherefore wilt thou go to day? it is neither new moon, nor sabbath, 2 Kings 4.23. A signe the people did commu­nicate with the prophets in the counsels of God, in the new moons and sabbaths, and spe­ciall seasons and times appoint­ed for that purpose. And whe­ther here be meant the weekly [Page 330] Sabbath, or by this generall name be intended all the Sab­baths, or dayes of rest mention­ed, Levit. 23. it comes all to a reckoning, in regard of their ex­ception, for in the weekly Sab­bath and day of atonement or humiliation, they might do no worke, Levit. 23.3.28. and on the other Sabbaths, or dayes of rest, feast dayes, they might do no servile worke, Levit. 23.7. which is expounded in case of the passeover, which was one of the feasts, Exod. 12.16. no manner of worke shall be done, save about that which every man must eat, no worke might be done but about providing meat for the feast, they might not do a­ny worke of service, or labour about their callings, as plow­ing and sowing, buying and sel­ling. They therefore wish the [Page 331] new moon, and Sabbath gon, that they might sell corne, be­cause that was forbidden worke in those times and seasons, they are therefore weary of them, and gladly would be shut of them; could they sanctifie these holy daies, or performe fervent and hearty worship to God in the same, when all their desire was that they were gon? whence we have just occasion to lay ground for handling a fourth hindrance of our earnest worshipping of God.

N. Wearines hinders our earnest worshipping of God.

When the worship we per­forme is a burden to us, we do but weakly performe the same. This people being weary of the new moon and Sabbath, instead of setting their hearts upon so­lemne worship of God therein [Page 332] performed, they set their hearts upon the end of the same, they do not say, O when will the new moon and Sabbath come? or, O that they would stay long; but when will they be gon? no daies so long as those daies of solemne worship, in them the sunne seemes to stand still, or to go back, they passe not away fast enough, and if the end of these solemne services have all the heart, what shall God have in the performance of them? This God complains of, both in preists and people, Mal. 1.13. That they had said of his wor­ship, What a wearines is it? and that worship is poorely per­formed, which is but a weary worship. Though some take this place otherwise, yet this sense suits well with that despi­sing of Gods name, blamed, [Page 333] vers. 6.7. for what a man thinks meanly of, he will be weary of: and what did their offering of the blinde, lame, sick, torn, ma­nifest, but wearines of G [...]ds worship, that it was a burden? the actions of the weary and ti­red, are blinde, sicke, lame, di­vided and distracted actions. When the Apostle, Gal. 6.9. 2 Thes. 3.13. doth call upon the people of God not to be wea­ry of well doing, doth he not give them to understand, that wearines will be an hinderance to them in well doing? and therefore they must not give way unto it, though the way of God be laborious and painfull. When God would direct his people how they might be kept from doing their own minde on the Sabbath, Isai. 58.13. and so might thorowly sanctifie it, [Page 334] he adviseth them to call the Sabbath a delight, i. e. not on­ly inwardly to delight in it, but to grow to such a measure of delight, to call it so, openly pro­fesse, and make it manifest that it is our delight, let that be the name we give it, as God termeth his people, Isai. 62.4. my de­light is in her; let others see by our speeches and actions, that it is the day of our delight; o­therwise if we be weary of it, and it be a burden unto us, we will not be kept from doing our own pleasure.

What is it to be weary of Gods worship?

Ans. There is a wearines of the soul that reflects upon the body, and a wearines of the bo­dy that reflects upon the soul.

The wearines of the soul stands in the absence of two [Page 335] affections, which are the strength of the soul, desire, and delight, and the presence of two, which are the weaknes of the soul, un­willingnes, no desire, no de­light, uncheerfulnes, backward­nes, greif. When God in Scri­pture commendeth the ferven­cie and strength of any action, he commendeth it from these two affections, willingnes, and delight.

1. Willingnes, or desire, makes any action strongly to be performed, when there is a su­tablenes or agreement betwixt the will and the action, a man doth chuse to do it, and that ra­ther then any other, such an a­ction must needs have the pow­er of the soul, for the will com­mands the whole soul, 1 Chron. 29.14, 17. the people of God did offer willingly, and there­fore [Page 336] abundantly to the building of the temple, that David ad­mires and joyes at the offering. The fervent worshipping of God, prophesied of in the daies of the Gospel, is comprehend­ed in this affection of desire or willingnes, Psal. 110.3. Thy people shall be willing in the day of thy power, in the day of the powerfull preaching of the Gospel; the worship of Gods people should be willing, free­hearted worship, not constrain­ed. The Bereans hearing of the word was hearing indeed, com­mended above that of Thessalo­nica, Act. 17.11. they received the word with all readinesse of minde, they had a forward af­fection, a forth-putting desire to heare, and embrace the word, Act. 16.14. God open­ed the heart of Lydia to attend [Page 337] to the word, her ear was open, and ready to hear, and that o­pen ear came from an open heart, a desire to heare.

2. Ioy or chearfullnes makes an action strongly to be per­formed, when the soul is chear­ed and comforted in the doing of it, then will it do it in the best manner and measure, be­cause it's comfort and delight is the greater, Psal. 19.5. when the psalmist would expresse how strongly the sun doth run his course, he saith, It rejoyceth as a strong man to run his race, 2 Cor. 8.2. The Apostle saith of the Macedonians, that the abun­dance of their joy, and their deep poverty, abounded to the riches of their liberality: though their poverty was a­bundant, and so unfit for libera­lity, yet their joy being abun­dant [Page 338] in that Christian action, made their liberality to abound, so that according to their pow­er, yea, and beyond their power they ministred to the necessity of the Saints, their joy in the action carried them to forget themselves in measure. They prayed Paul and his com­panions, with much intreaty, to take the gift; such was their comfort in the action, that if Paul would not take their gift, they should misse of their com­fort, Psal. 100.2. we are com­manded to serve the Lord with gladnes, the joy, and mirth of our hearts, in Gods service, doth better the service per­formed.

But on the contrary, when desire and joy are wanting, the strength and vigour of the soul is gon, and it is weary of such [Page 339] actions as it performeth unwil­lingly and sadly.

1. What a man doth un­willingly, backwardly, he doth as a burden, and therefore weakly, because wearily. Thus the wicked expresse their wea­rines of Gods waies, Job 21.13. we desire not the knowledge of thy wayes, they have no desire to be acquainted with the worship of God, therefore will but poor­ly performe it if they performe any, 1 Pet. 5.2. feed the flock of God, not by constraint, but willing­ly, 2 Cor. 9.7. as every man hath purposed, so let him give, not grudg­ingly or of necessity; whatever dutie a man performeth, if he have no minde, no desire, no will unto it, if somewhat with­out move him to it, and not somewhat within, if he had ra­ther not do it, or rather do [Page 340] somewhat else, he doth it with­out strength, therefore wearily, it is a burden unto him, Exod. 25.2. God willed Moses to take an offering of every one whose heart was willing towards the service of the Tabernacle, Ex. 35.21. They came every one whose heart stirred him up, and every one whom his spirit made willing to offer, God would accept none but from the willing heart; there would have been no strength in their offerings had the will been wanting.

2. That which a man doth sadly and unchearfully, with inward greif of heart, he doth without strength of his soul, and therefore wearily, for such a man doth but bear a burden and carry a load all the while he doth the action, and therefore will not care how soon it be [Page 341] done. Not but t [...]at a man may be sad in Gods worship, David saith, Psal. 6.8. God heard the voice of his weeping, as if his teares did prevail more with God then his prayers. We are also commanded to serve the Lord with trembling, Psal. 2.11. and we know that trem­bling proceeds from the affecti­on of fear, which is of a sadding nature. But when our greif is pitched not upon our sinnes (which are just matter of ac­ceptable greif, yea, when we come to joy before God) but upon the duty, we are sad, be­cause we must pray, or heare, or keepe the Sabbath, because we must fall to that imployment, and may not go to any other, or when sorrow for other cau­ses become a floud so great, that it over-whelmes and drownes [Page 342] our joy, then the duty is a wea­risome duty, the soul doth it with no joy, with no comfort, therefore with no strength. In this case when the people wept sore upon that day of thanks­giving, Nehem. 8.10. they are commanded not to weepe, nor to be sorry, for the joy of the Lord is your strength; so to weepe, and to be sorrowfull as to drown or eclipse their joy on that day, was to make their soules weake, and so weary of the duty. When Moses chod with Aaron and his sonnes Levit. 10.17. to the end, be­cause they had not eaten the sa­crifice in the holy place, that day his sonnes were destroyed, his answer was, Had I eaten it, would it have been accepted? Why not? oh he could not have done it with any chear, [Page 343] and comfort, so heavy a hand of God having lately befallen him, and therefore he should have been weary of the service, and then God would not have accepted it: if thus the heart be weary, having no desire or de­light, the body will be weary, for that followes the dispositi­on of the soul, the soul carrieth the body with it which way so ever it goeth.

There is a wearines proper to the body, when the strength thereof is spent and the spirits exhausted, and so the body is left weak and feeble, and so wea­ry of any further action, be­cause it hath no strength.

There is a foure fold cause of exhausting the strength of the body, and so making it wea­ry of Gods service.

1. The or [...]ginall corrupt dis­position [Page 344] of the body by reason of sinne, whereby it withhold­eth and dryeth up it's strength from that which is good, but freely expendeth it upon that which is evil. Thus naturally the eyes had rather looke upon a company of sinners, then a company of Saints, see a com­pany in the ale-house rather then in Gods house, propha­ning the Lords day, then ser­ving him, the eare had rather hear evil, then good, the feet had rather walke to any sinnefull meeting on the Lords day, then to the house of God, Rom. 6.19, 20. The Apostle saith, We natu­rally give our members, instru­ments of unrighteousnes, there is no unwillingnes in us, but we readily part with them all at sinnes motion, nay, we are free from holines, will have no­thing [Page 345] to do with that, not any part of our bodies, but we are servants of sinne, all for sinne: And this disposednes to with­hold the strength of our bodies from Gods service, and to give it unto sinne remains in part in the godly.

2. The strength of the body is spent in sinnefull actions sometimes, Jer. 9.3. They wea­ry themselves to commit ini­quity. Particularly the sins of uncleannes and drunkennes do wast the strength of the body, Prov. 5.11. The holy ghost tells what shall be the end of the un­clean person, a mournfull end, thou mourne at the last, when thy flesh, and thy body are con­sumed. And doth not experi­ence tell that men are forced to ly in their beds, or keep their houses, on the Lords day, be­cause [Page 346] they have drunk so hard in the week, or on saturday, that their bodies are weak and tired. The sinne of idlenes doth weak­en the body: strength used doth encrease, and not used doth de­cay, beside the nourishment ta­ken for want of exercise doth turne to corruption, and so ra­ther weaken the body then nou­rish it; none more weary of any imployment and of the service of God, then idle persons.

3. The strength of the body is exhausted, sometimes by na­turall distempers, sicknesses, diseases, either such as are con­tinually with men, which is the case of some, or such as lie upon the body at particular times onely, the case of o­thers.

4. Sometimes foregoing re­creations and businesses of mens [Page 347] callings, do so spend the body, that it hath no strength lest for Gods service.

The body thus wearied, will reflect upon the soul.

1. In regard of sympathy, a­greement, and like affection be­tween soul and body: what the body delights in, the soul doth in measure delight in, and what the body is weary of, the soul will in measure be weary of.

2. As it doth expresse, and act the wearines of the soul by reason of sin, for so the weari­nes of the soul is increased, and the contrary strength of the soul, desire and delight, weak­ned.

3. As it is an unfit instrument to expresse the desire and delight of the soul, if those affections may not be expressed, they [Page 348] will decay and weaken.

4. As by the eies and ears it doth let in new objects of de­light: the soul by sin is new fangled, will entertain them, and so grow weary of former delights.

The soul doth expresse its wearines.

1. By letting loose thoughts and affections, it will not keep them bound, but suffers them to wander about for refresh­ment.

2. In thinking the service hard, painfull, grievous.

3. In thinking the time long that is spent therein, wishing the same at an end.

The body doth expresse its wearines.

1. By restlesnesse, it cannot rest in any position or gesture of it, but as a door upon the hin­ges, [Page 349] turns first one way, and then another.

2. By letting the eies and ears loose to all objects, to chuse their delights where they please.

3. By speeches too, if occa­sion serve, as here they are brought in, saying, when will the new moon be gon? If they did onely say so in their hearts, yet God saw they would say so with their tongues, if occasion were offered, therefore he sets it down so.

How doth wearines weaken our worshipping of God?

1. Wearines in the very nature of it is weaknes, a deniall, an absence of strength, and acti­ons performed in weaknes, must needs be weak: wearines denies the strength of the minde. Can a man think well of what he is [Page 350] weary? It denies the strength of the will. Can a man be wil­ling of that he is weary of? What, be willing of a burden? It denies the strength of the af­fections: a man will neither de­sire, nor joy in what he is wea­ry of: and if the strength of the soul be denied, the strength of the body also will be denied, and that service which hath neither strength of soul, nor strength of body, must needs be weak service.

2. As it is contrary to the spirit:

1. To the nature of it, which is a spirit of liberty and free­dom, a spirit of desire and de­light, a spirit of Adoption, op­posed to a spirit of bondage, Rom. 8.15. The spirit of a childe, which a spirit of love: a childe doth his fathers commands [Page 351] with desire and delight, he loves his father, joyes in him, there­fore in his commands: 2 Cor. 9.7. God loves a cheerfull giver; wearines being contrary to the spirit, must needs damp that, hinder the assistance of it in worship.

2. To the work of it: 2 Cor. 3.17. Where the spirit of the Lord is, there is liberty: sin is compa­red to cords: Prov. 5.22. to a snare, 2 Tim. 2.26. because it takes away a mans liberty and free will unto that which is good; when God calls a man to any duty, his will is not in his own power, he is not able to move thereto, no not in de­sire, God therefore is said to work the will: Phil. 2.13. there is no will till God work it. But when the spirit of God comes into the heart, it breaks the [Page 352] cords and snares, sets the will at liberty unto God: 2 Cor. 8.3. The Churches of Macedonia were willing of themselves to minister to the Saints, to their power, yea and beyond their power. How came that to passe? ver. 1. We do you to wit of the grace of God bestowed upon the Churches of Macedonia: their outward bounty proceeded from abundance of grace with­in: 1 Cor. 15.10. I laboured mort abundantly then they all; yet not I, but the grace of God in me: abundant labour and wearines are contrary, but the grace of the spirit makes a man labour a­bundantly; wearines there­fore being contrary to the work of the spirit, must needs weak­en the work of it, and so the service of God.

3. To the testimony of it: [Page 353] the Word of God is the testi­mony of the spirit, for holy men spake as they were moved by the Holy Ghost: what the word saith in this case, is the testimony of the spirit: the word saith,

1. That forwardnes unto good duties is our duty, when it saith, Christ hath purified unto himself a people Zealous of good works, Tit. 2.14. Hath Christ been at cost and pains to make us pure for that end, and are we not bound to endeavour un­to that end? he hath laid it as a duty upon Ministers, to put their people in minde that they be ready unto every good work, Tit. 3.1. That they charge such as have ability, to be ready to communicate, willing to distri­bute, 1 Tim. 6.17, 18. a signe, that not onely the duties them­selves [Page 354] are our duties, but rea­dines and willingnes therein also.

2. The word saith, that cheerfullnes in duty is Gods de­light; 2 Cor. 9.7. He loveth a cheerfull giver: Isa. 64.5. The Lord cannot as it were contain himself, till the soul come to him, that worketh righteous­nes with joy, but he will go to meet him; as we out of joy can­not contain our selves, but we must runne to meet them we de­light in, when we espy them comming towards us.

3. The word saith, that the waies of wisdom are waies of pleasantnes, and all her paths are peace, [...]rov. 3.17. Christs yoke is easy, his burden is light, Matth. 11.30. The Command­ements of God are not grievous, 1 Joh. 5.3.

[Page 355]4. The word saith, that for­wardnes and delight in good a­ctions, is beneficiall: 2 Cor. [...].6. He that soweth bountifully, shall reap bountifully, full handed works shall have full handed reward: 1 Cor. 15.58. alwaies abounding in the work of the Lord, knowing that your labour shall not be in vain in the Lord: If the Lord be the rewarder, the most abundant service shall not want a reward; wearines doth con­trary the severall branches of this testimony of the spirit. Is willing and cheerfull service our duty? wearines denies it. If it be our duty to be willing and obedient, why are we weary? Where is our obedience? Is God delighted with cheerfull service? wearines denies it. Who would be weary of that, which is Gods delight? of that which [Page 356] is so good, that it joys God himself? Is the way of God an easy pleasant way? wearines denies it. Who is weary of ease nd pleasantnes? Is the way of God a beneficiall way? weari­nes saith to the contrary. Who is weary of benefit? wearines therefore doth make the spirit of God a liar, which unworthy dealing must needs hinder the spirit in the heart.

4. To the honour of the spi­rit of God: wearines doth cast reproach and dishonour upon the spirit in two things.

1. As if it did not dispose and fit them inwardly whom it sets awork, as if it did not work the will in them, by whom it requires the work to be wrought: for what is the ground of wearines in the person, but unfitnes, unsuitablenes unto [Page 357] the work: and is it not a disho­nour to the spirit, to set unfit persons to work? Are we not his workmanship unto good works? he doth inwardly fa­shion us thereunto; should a man go to work with an instru­ment, and not first fit it with hand and edge? should it not shame him? wearines saith, that God takes up unhandled, un­edged instruments to do his work; which is a dishonour to him.

2. Wearines of good duties doth cast dishonour upon the spirit, as if his work had wea­rying properties, and so were worse then Satans work, or our own work, which do not so weary. Wearying properties are these three; Hardnes, Harsh­nes, Hurtfullnes. Why doth a work weary, but because it is [Page 358] hard and difficult, doth cost much pains and labour, more then can well be afforded, or is harsh, unpleasant, uncomfort­able, or is hurtfull, no profit, no benefit in the same, but the contrary? Thus wearines saith of the work the spirit of God doth set us about, which must needs be a dishonour to the spi­rit of God, who is the best ma­ster, therefore appointeth the best wo [...]k, contrary to his wis­dom, goodnes, justice: Will it stand with his wisdom, to set us about work too hard for us? Will it stand with his goodnes, to set us about evil work? No work but evil work is wholly uncomfortable: Will it stand with his justice, to make us la­bour in vain, and to no profit? Hath he not promised to the contrary? And is he not righ­teous [Page 359] to make good his pro­mise? yet wearines doth at same time cast dishonour upon the wisdom, goodnes, and ju­stice of the spirit: and must not such dishonour hinder the work of the spirit in the heart?

3. Wearines doth weaken our fervent worshipping of God, as it doth dispose and fit us for the work of sin and Satan in Gods worship, which will weak­en the worship we perform. Wearines doth dispose us for the work of corruption: a wea­ry soul is fit for wandring thoughts, and wandring affe­ctions: a weary body is fit for change of objects, fot new sights and sounds, it is naturall to man to seek refreshment else­where when he is weary. Cor­ruption doth alwaies work in holy duties to hinder us in the [Page 360] same, but when the man is weary, it works with advan­tage, he is in a corrupt temper, fit for corruption, now it may prevail more then at another time. Wearines fits us for Sa­tans work, for his inward sug­gestions, for his presenting of objects to withdraw us; the heart is weary, therefore fit for new work; there is small abili­ty to resist him, and he walk­eth to and fro, seeking whom he may devoure, a great part of his work is to watch advan­tage against us. When we are at best he will hinder us, much more when we are so fit to be hindred.

4. Wearines doth weaken our fervent worshipping of God, as it produceth certain other effects, both in opinion and af­fection.

[Page 361]1. In opinion, it makes a man think the worship of God evil, if not in it self, yet to him, at least at this particular time: what a man is weary of, he ap­prehends to be an evil to him, for no man is weary of good and suitable good, for suitable good is delightsome, therefore not wearisom.

2. In affection.

1. Wearines makes a man desire the end of the work, ra­ther then the work: what a man is weary of, he would have finished, that his wearines might be at an end; for whilst the work continueth, wearines doth continue, and increase.

2. It makes a man desire to change the present service for some other imployment, a wea­ry man would have new work to take away his wearines, and [Page 362] to bring him contrary comfort and delight. Can that be fer­vent service, which a man thinks to be evil? the end whereof he more desireth then the doing of it? which he would change for any other imployment? such ser­vice doth wearines make.

Quest. It may be said you told us lately, what some cau­ses are of the wearines of the body in Gods service: tell us now what the causes of the wea­rines of the soul are in the same service of God?

Answ. 1. Remnants of cor­ruption, which do alwaies strive to draw the strength of the minde and affections another way, and sometimes do prevail by our carelessenes, and Satans watchfullnes. Thus David, when he was acted by corrupti­on, having looked too much [Page 363] upon the worlds prosperity, and his own affliction, without re­flecting upon the end of both, he was ready to throw off all the service of God, Ps. 73.13. Verily I have cleansed my heart in vain, and washed mine hands in inno­cency: if all the fruit of his piety be affliction, and all the fruit of the worlds prophanenes be pro­sperity, then hath David spent a deal of labour in vain, and it is time to make an end: but this was the faulse suggestion of cor­ruption: so Jer. 28.8, 9. When he was mocked and reproached daily for his ministery, he said, he would make mention of the Lords name no more, he grew weary of his ministery, if he could see no better fruit of his labour, but reproach, he would give it over but then he was acted by corruption, as appears [Page 364] by his bitter cursing the day of his birth Thus the godly have sometimes their spirituall sick sits, and so are spiritually weary of spirituall things.

More particularly.

1. Ignorance of the inward worth and excellency of Gods worship and service. So much know; so much desire and de­light, and no more; we cannot desire and delight in what we know not, for so we might de­sire and delight in evil as soon, and as much as in good, which cannot be: we do but little know the good of Gods wor­ship, and so can but little de­light in it, and where is but little delight, will be weari­nes.

2. Imperfect suitablenes of soul to Gods worship: suitable­nes and agreement is the cause [Page 365] of desire and delight: Amos 3.3. Can two walk together except they be agreed? Can they desire and delight in one anothers compa­ny, unlesse they suit and agree in disposition? Prov. 27.19. As in water face answereth to face, so doth the heart of man to man. Why doth a man love some particular man with a more in­ward, free, strong love? be­cause, (as in water face answereth to face) a man may see the image of his face in water: the repre­sented face hath the likenes of the true face; So a man sees the image and representation of his own affections and dispositions in some more then in others, he sees himself in him, and eve­ry man loves himself more then others, and consequently such men, in whom he sees himself more then in others: Psal. 40.8. [Page 366] The more suitablenes and a­greement, the more desire and delight: we are but in a small measure suitable to the worship of God, because the Image of God is but in part renewed in us, and if there be but a measure of likenes in us to Gods wor­ship, there will be but a measure of delight, and therefore wea­rines present; likenes alone doth exclude wearines: beside there will be a measure of unlikenes, and that naturally causeth wea­rines.

3. Immoderate desire and de­light in other things, even law­full callings, occasions, and comforts, so in my text. Why are they weary of the new Moon and of the Sabbath? the reason is rendred, That we may sell corne, and set forth wheat: and why should they sell corn? [Page 367] that they might gather riches. When they were in the midst of Gods worship, they had a greater desire and delight to their callings and worldly busi­nes, the strength of their souls went that way, therefore they were weary of Gods wor­ship.

4. So much earthly converse with our callings and earthly occasions, I say earthly con­verse, after the manner of men, who are altogether earthly, for it is not the use of our callings that draw our hearts from hea­ven to earth, but the manner of our use of them, when we do not set awork grace in them, do not use them as an appointed way, to fit us for Gods wor­ship, and therefore watch our hearts, that they be not drawn too much unto the things we [Page 368] have to do with. We do not use them with fear, lest there be a snare in them, we do not use them with dependance upon God, with strife against our naturall earthly mindednes, therefore they steal away our hearts.

5. Over-length of duties: there is but a measure of desire, and delight in us, therefore du­ties should have but a set time: in heaven, when our affections shall be perfect, there shall be no time to measure duties by, but they shall be immeasurable. The measure of the affections is regulated by judgement and discretion, when therefore duties are drawn out beyond discreti­on, they are burdensom or indi­scretion: beside, the soul hath other occasions to attend be­side Gods worship, even on the [Page 369] Lords day, works of mercy and necessity: if therefore time be taken up, so that convenient time is not reserved for these, the soul growes weary, because it cannot do all its work: so in a family, duties are then weari­som, when they do not con­sist with our particular cal­lings.

6. Absence of the all-filling and quickning spirit. It is the spirit that quickneth, the flesh profiteth nothing, the words that I speak unto you, they are spirit and life, Joh. 6.63. As the body is dead without the spirit, so the Ordinances without Gods quickning spirit, it must both quicken our desire and delight, and stirre up the good of the Ordinances, Psal. 84.10, 11. David exceedingly pri­zeth a door in Gods house: why? [Page 370] the Lord is a sunne: when there is such a presence of God that is both light and heat to disco­ver the good in the Ordinances, and to warm our hearts there­with, then are they delightfull, 2 Cor. 3.18. When the spirit shews us the face of God, peace, comfort, grace, in the glasse of the promise, and so reflects the sunne upon us, that whilst we behold Gods favour, we are at peace with him; whilst we be­hold his grace, we are made gracious; whilst we behold his comfort, we are made comfort­able, then are the Ordinances delightfull, but if the spirit be absent, there is no affection stir­ring.

Vse. This Doctrine doth ma­nifest, First, that God hath but weak service at the hands of the most, weak praying, weak [Page 371] hearing, because but weary ser­vice. But because all will say they come willingly and cheer­fully to Gods worship: I will shew by severall instances, as so many arguments, that the most are weary of Gods service, some whereof will fall upon some, and others upon others, and one or other upon the most.

1. That comming after the beginning of Gods worship, and going away before the end of it, which I blamed here­tofore, as an act of despising of Gods worship, will prove wea­rines in this place. Were it matter of delight, Gods wor­ship, then the more of it, the more delight, the sooner men come, the longer they stay, the more delight, if men come with the first, and stay with the [Page 372] last, they shall have more de­light: but if it be a burden, the lesse of it, the more delight. Were man to go to a delightfull recreation, they would be there with the first, and stay with the last, upon this ground, lest they should lose part of their delight; let not men say, they have many hinderances when they should come, and they have many things to hasten them when they should go home, for delight would break thorow hinderances, and make a man forget what would take him off. Do not men forget their meat and sleep, when they are about pleasant occasions? And were the worship of God delighfull, men would forget their occasions at home, till the worship of God be end­ed.

[Page 373]2. That allowance of the forenoon only on the Lords day to the worship of God, and reservation of the afternoon, by some, which is a clipping of the Kings coin of heaven, for the Sabbath is the Lords day, in a speciall respect: all the dayes of the week are Gods, in respect of creation, and end, but the Sab­bath is the Lords, as the Kings coin is his, it bears the Lords image of holines, it is an holy day, set apart from common use unto Gods worship, to take a­way the afternoon of that there­fore, is to clip the Kings coin, yea though a man should spend so much time in private reading, as he is wont to spend in publike worship: seeing therefore there is such variety of Gods Ordi­nances, such convenient time of rest and refreshing between [Page 374] the forenoon and afternoon ex­ercise, and due and timely fi­nishing of the afternoon exer­cise, what but wearines doth keep men from it? Nay, many do take so liberally of Gods good creatures on that day (which most will have on that day, more then any other, though it be fit for very few bo­dies) that their bodies are made unfit to performe Gods service. Suppose the day be cold, or rainy, as it doth sometimes fall out on that day, and it may be to try whether that will keep men away: would not delight break thorow? will not men do the like for their callings and recreations?

3. That hasty, hearty and full speech of the world and worldly occasions on the Lords day, in some, when the service [Page 375] of God is finished morning and evening, as if the Sabbath were a market day, a day of bargen­ing, paying, receiving, rather then of worshipping of God or seeking the good of the souls of men. If the Sabbath be ho­ly, then nothing must be spoken or done that day but what is di­rectly holy, or done directly for an holy end, to further Gods worship, to helpe our hearts. Were not men weary of holy duties, would they so soon be gotten to earthly occasions? would they be so hot and fer­vent in the same? would there not be some remembrance of the duties newly past, but that men lay aside a burden when they finish them?

4. The neglect of all private duties by some on the Lords day. If they were not tired [Page 376] with, and weary of Gods pub­like worship, would they not pray in their families? speak something of the word they have heard, though it were the lesse, the Sabbath being ap­pointed only for holy duties? But if a man should go from fa­mily to family, how few should he finde that pray on the Lords day night, or speak any thing of the word preached, but spend the time in idle talking? a signe they have enough of Gods service, are tired there­with.

5. The haste that some make out of the house of God into the alehouse, wherein they can sit longer then at the worship of God. All these things which fall upon the most, some or o­ther of them, do shew what weary service. God hath gene­rally [Page 377] performed, and conse­quently weak service.

2. The weak service God hath done him by his own peo­ple, for it is weary service, as appeares.

1. In that they are not so willing of the approach of the Sabbath, that light is not so pleasant unto them, they think it comes too soon, could wish it would stay a little longer.

2. Their hearts are not so chearfull in Gods service, nay, many times the Lords day is the saddest day in the week, they are more merry before it comes, and when it is gone, then in it.

3. They give too much way to wandring thoughts and af­fections in holy duties, they are not so unpleasant and burden­some to them, they do not strive against them.

[Page 378]4. Secret wishings and de­sires that the Sabbath were gone, to the end they might go about other occasions.

5. Too much gladnes of the end of the Sabbath, too much ease and rest in their hearts, these things shew how weak service God hath, because so weary.

3. Their sin that take course to weary soul and body, so as to make them unfit for Gods wor­ship, for they take course to weaken his worship: they that overcharge their bodies with surfeting and drunkennes, that overtire them with labour, that suffer their affections to run at their will upon earthly things, do take course that God might have but poore service: to do God but poore service, is a sin: but to take course that God may have but poore service, is a dou­ble [Page 379] sinnne, that argues we are willing he should have but weak service, or at least are carelesse of the strength of his worship.

2. To reprove 1. Our gene­rall wearines of Gods worship. If we consider it, it may shame us.

1. A signe we have lost Gods creation. Is it likely that God would make creatures on pur­pose for his service, and make them so that it should be a bur­den to them, when it was in his power to make them other­wise? Thou art weary of the word, of prayer, canst rest no where, dost continually wish the minister had done; oh be ashamed, God did not make thee thus, thou hast lost his i­mage, wiped off his spot: should a father take paines and be at cost with a childe, to learn him [Page 380] the skill of some trade, and he should have lost it when he should come to exercise it, would he not be ashamed? thou hast lost the skill of ser­ving of God, which God gave thee, wherein he was at more paines and cost, then in making the rest of his creatures. Me thinks this should make men hang down their heads for shame, when they finde them­selves weary of Gods worship, they were sometimes fit to do Gods service, but now unfit.

2. There is no matter of wearines in Gods worship, for it is Gods work, therefore all good, God can command but what is good, and in that which is all good is no matter of wea­rines, Esai. 43.23. I have not made thee to serve with an of­fering, nor wearied thee with in­cense, [Page 381] these God commanded, but there was no matter of wea­rines in them, as appeares by the contrary, Thou hast made me to serve with thy sinnes and wearied me with thine iniqui­ties, in sinne is matter of weari­nes. If thou be weary of that which is good, thou hast Satans image upon thee in measure, for that is his image, to be weary of good as good, John 8.44. when he speaketh a lye he speaketh of his own: the Devil can call no­thing his own but sinne and falshood, for there is no truth in him, he hath no disposition unto truth: and will not this shame thee, to be like the Devil?

3. This wearines in good is the road way unto wearines in, and by evil and affliction; for temporall tiring evil the word of God is expresse, Deut. 28.47. [Page 382] 48. because thou servest not the Lord thy God with joyfullnes and gladnes of heart, for the abundance of all things, thou shalt serve thine enemies in hunger, and thirst, and nakednes, and want of all things, and he shall put a yoke of iron about thy neck, untill he have destroyed thee: they that serve God with a weary heart, instead of being in the hands of God, a freind, they shall be in the hands of e­nemies, a weary condition, in­stead of serving God they shall serve their enemies, those whom they do not love, those who will not recompense their la­bour, for they shall serve them in hunger, &c. they shall have hunger, but no meat to eat, thirst, but no drink to drink, na­kednes, but no clothing to put on, no though they serve for it, and so deserve it, a weary con­dition; [Page 383] yet if they might have any liberty, it were lesse mat­ter, but they shall put a yoke of iron about thy neck, untill they have destroyed thee, a yoak shews restraint, but an iron yoak shews wearisome re­straint, yea so wearisome, as it shall bring on death. They that are weary of Gods service, the way of life, must make ac­count of wearisome bondage, the way to death. No joy of Gods service who is the God of thy life, no joy of life? Look into the conditions of men that are much weary of Gods wor­ship, and see if they have not some wearying, tiring afflicti­on, like an iron yoak, that they can neither break nor chearful­ly beare, if God would open their eyes they might see here­in wearines in Gods worship. [Page 384] A notable example see, 2 Chron. 12.1. when Rehoboam was strengthned in his kingdome, he forsook the law of the Lord, and all Israel with him, they grew weary of the Lords worship, whereupon he sent the King of Egypt to take the fenced cities of Iudah, and to make towards Ierusalem, the Lord sends a pro­phet to tell them that he had left them in the hands of their enemies, because they had for­saken him, this word seconding the Lords work did draw them to humiliation, yet the Lord would not wholly deliver them, and he renders the reason. vers. 8. they shall be his servants, that they may know the difference be­tween my service, and the service of the kingdomes of the countries. They might have served God, and none else, but they would [Page 385] not, his service, was a bondage and burden unto them, there­fore they shall serve their ene­mies, whom they would not, till they know by experience that Gods worship is the more easie yoke, and by such expe­rience be made to delight in it. And for heaven they that are naturally weary of Gods service, must never looke to come there, unlesse their natures be chang­ed, for we pray that we may do Gods will on earth, as they do in heaven, a signe all that are in heaven do Gods will chear­fully, for were they weary of it, we might not, we need not pray to do it like them, we might not, it were sinne, we need not, for we can do it wea­rily of our selves, a signe also, that as we looke to come to heaven to be hereafter as they [Page 386] are already that are in heaven, we must do Gods will chearful­ly in measure upon earth, as they do it in heaven. Though God suffer to come into the earth, and to tarry upon the earth, such as worship him but wearily, yet he will not suffer them to come into heaven: earth is a place of change, in heaven is no change: Nay, heaven would more weary such a man, then he is wearied here, for there is the same work for sub­stance, but more of it, more ear­nestly, more constantly done, and if a little weary men, more will weary them much more. Should I aske you one after another, what you hope will be your condition in another world? you would say, you desire to go to heaven, and you hope to goe to heaven. But your wearines [Page 387] of Gods worship doth say to the contrary, heaven shall ne­ver have you till you be altered, for heaven could not keepe you, if it had you, for you would take no contentment there, for the delights there would in­crease your discontent and wea­rines. The most curious and exquisite musicke doth incre [...]se the sadnes of a sad heart. The godly have experience, that when their hearts are out of temper, the worship of God, good duties, are an increase of their burden, and when their hearts are very uncomfortable, the very comforts of God do increase their discomforts. And if weary services of God can­not come to heaven, they must to hell, which every body judge to be a weary condition, Math. 25.30. and cast ye the unprofitable [Page 388] servant into utter darkenes, there shallbe weeping and gnashing of teeth. Why was this servant un­profitable who must be cast in­to this weary con [...]ition? the reason is found, vers. 24. I knew thee that thou wert an hard man, reaping where thou hast not sowed, he thought God an hard ma­ster, and his worke a weary worke, therefore he would not meddle with it. Therefore his wages is wearisome, no light, no comfort, utter darknes, weeping, and gnashing of teeth.

2. To reprove the godly in speciall, as more blame worthy, in regard of their wearinesse. Nor doe I mean that wearinesse which proceeds from infirmi­tie, which yet may shame us, because it is our sinne, and the fruit of our sinne, but I mean that wearines which doth pro­ceed [Page 389] from carelessenes, the god­ly not bearing the same a their burden, not using means to re­medy it, but rather neglecting it, and suffering it to increase in their soules, whilst they con­tent themselves with the out­ward performance of good du­ties, this is the speciall fault of the godly, and for this they de­serve specially to be blamed, and that upon my doctrine, as a sufficient reason, it weakens the worship of God, make their prayer, hearing, reading lean sacrifices: let them but consider whom they serve so poorely, because wearily, that God who is not, hath not been, nor will be weary of doing them good, the beginning of his mercy was in everlasting, and the end of it shall be in everlasting, it began before time, and shall [Page 390] continue after time is ended without end, Psal. 103.17. He gave them the best gift he had to give, the measure of which love cannot be expressed, but is set down in a grosse summe, as inexpressible, so God loved the world, John 3.16. He gave his Son, his begotten Son, there­fore his own Son, a naturall son, his onely begotten son, he had no other, so he loved his people, if any can tell the mea­sure of that love.

To fasten this reproof upon us, let us consider Gods wayes of willingnes and delight to­wards us.

1. When we have wearied him with our sinnes he is wil­ling to pardon them, Isai. 43.24.25. yea, he delighteth in this mercy, Micah 7.18. he will abun­dantly pardon, Isai. 55.7. a signe [Page 391] of delight, at that time when our hearts are weary and hea­vy l [...]den with our sinnes, he will pardon and give us rest, Matth. 1 [...]. [...]8. His abundant willingnes appeares in that,

1. He invit [...]th us to come to him in our weary condition.

2. He chargeth his Mini­sters to urge and presse comfort upon us, to take no deniall, Isai. 40.1.2. Comfort ye, Comfort ye, speake comf [...]r [...]ably, speake till they heare, till they be com­forted.

3. He giveth his Ministers the tongue of the learned, to speake a w [...]rd in sea on, in the fittest time, to the weary soul, Isai. 50.1.

4. He creates the fruit of the lips peace, Isai. 57.19. whilst the Minister speakes peace, he cre­ates peace by his Almighty [Page 392] power he makes the fruit of the lips of his servants, to be peace to the troubled soul, as when Eli bid troubled Hannah, Goe in peace, and the Lord grant her pe­tition, she had peace to goe with, for she did eat, and her counte­nance was no more sad.

2. He gives us refreshing comforts, in that very worship of his, in which we are weary, Psal. 36.8. abundantly satisfie us with the fatnes of his house, and make us to drinke of the ri­ver of his pleasures. He gives us the choisest, most excellent delights, Isai. 25.6. fat things full of marrow, wines on the lees well refined. He invites us unto these places of delights, that there he might give us his loves, Cant. 7.11.12. and when we are there, he gives us rich welcome, Cant. 5.1. eat, o friends, drinke, [Page 393] yea drinke abundantly, o beloved! Isai. 55.3. eat ye that which is good, and let your soul delight it selfe in fatnes.

3. He accompanieth us in our afflicted weary conditions: when Israel was a burning bush in Egypt, the Angel of the Lord appeared in a flame of fire, in the midst of the bush, Exod. 3.2. He dwelt in the midst of the bush with good will, to preserve them, as he did the three chil­dren, Dan. 3.24, 25, 28.

He is as it were wearied in their weary condition, Isai. 63.9. He was afflicted, Judg. 10.16. His soul was greived, Jer. 31.20. His bowels were troubled.

He gives them refreshing de­lightfull comforts in their wea­ry conditions, Psal. 119.92. Gods law was Davids delight, Psal. 94.19.

Psal. 41.3. God doth strength­en them upon the bed of lan­guishing, and turne their bed to make it easie in sicknes.

He turnes our mourning in­to dancing, takes away our sack­cloth, and girdeth us with glad­nes, Psal. 30.11. turneth our fasts into feasts, Zech. 8.19. makes sorrow and sighing flee away, Isai. 51.11. makes us to forget our troubl [...]s and sorrows, Job 11.16.

4. These wayes of Gods willingnes and delight towards us, are not limited to some times of our life, and some speciall conditions and occasions, but carried along the whole race of our life, and that we may be confident of with David, Psal. 23.6. Surely goodnesse and mercy shall follow me all the dayes of my life, they are therefore stiled [Page 395] sure mercies, an everlasting co­ven [...]nt, Isai. 55.3.

These refreshings are renew­ed as his Ordinances, and our afflictions are renewed. And if so much refreshment be given out on this side heaven, in time of our absence from God, in time of our pilgrimage, what is in heaven reserved in the pre­sence of God, as our wellcome home, as the wages of all our weary work and affliction, espe­cially as the perfection of our communion with Christ our head, in heavenly delights, who drunk the dregs of sorrow for our sake? Compare Gods wil­lingnes towards us, with our wearines in his service, that we may the better see our sin, and be filled with shame. No work hath that delight, that assistance, that incouragement, that re­ward, [Page 396] yet we are weary. Look back to the daies of our youth, and see what delightfull work sin was, what time, pains spent therein. We could finde meat, drink, sleep, work, rest, and recreation in sin, yea so great was our delight in sin, that it is very hard not to think with de­light, of what delight we for­merly found in sin. This con­sidered, we may break out with Paul: Rom. 7.24. O wretched man that I am, who shall deliver me from this body of death? This heavy tiring body of death?

3. To exhort us to labour the redresse of this wearines in Gods worship, which causeth us to put off God with so unworthy, unwellcome, unacceptable ser­vice. And let me first speak to them, who are in an unregene­rate condition, if so be it might [Page 397] please God, I might prevaile with them in two things.

1. To grow out of love with themselves.

2. To grow in love with the Image of God.

1. There is great cause we should grow out of love with our selves, be weary of our selves, if we consider our na­tures will not, nay cannot suf­fer us to do God any good ser­vice, for they cannot be willing unto it, or cheerfull in it: should I ask any man that believes there is a God, and that God made him, and bestowed upon him all he hath, he would say he were to be worshipped in the best manner: but then come to the heart for a will unto Gods service, and chear in it, and it will not, nay cannot yeild it, Rom. 8.7. The carnall minde is en­mity [Page 398] against God: and he proves it by the affection it hath to his will, for it is not subject to the law of God, nor indeed can be, it neither doth, nor can come under the command of God, subject and submit unto it, that what it requireth shall be done willingly and cheerfully. See it in an instance, the little fami­ly, religion, that is (I say not a­mongst heathens, but) amongst them that have lived long under the preaching of the Word, and even in this place. Men cannot but be convinced that it is a du­ty to read the Word, and to pray in their families, and they cannot but think it is good, sometimes at least, yet it is not done, they cannot fall to it. How comes that to passe? their hearts will not suffer them, they have no minde, they have no [Page 399] delight therein; It may be they will say they are unable, and that hinders them, but that is but a pretence put upon their unwillingnes, for what a man is willing of, he will get some skill in, he will try what he can do; when he hath no skill, he will inquire of others, and by exercise gain skill: so had men a will to be religious in their fa­milies, they would get skil, they would first pray betwixt God and their own souls, they would begge skill of God to pray in their own families, they would get some body to pray for them in their families, their wives, if they be able, or chil­dren, or servants, or some friend, they would first learn a praier out of a book, & after pray of themselves; what is it that will will not do? Have not men [Page 400] just cause to be out of love with themselves, who naturally have no will unto Gods service. They are willing to do their own works: as here, When will the New moon be gon, that we may sell corn? they have more minde of selling corn then of Gods ser­vice, they are willing to do sins work, Prov. 2.13, 14. evil men do not onely leave the paths of uprightnes, to walk in the waies of darknes, but they rejoice to do evil, and delight in the fro­wardnes of the wicked. Are these not bad hearts that can delight in any thing but what is best? More then thus, our hearts do not onely make us unfit to go to heaven, because they make Gods worship a bur­then to us, but they make us unwilling to go to Heaven. No unregenerate man can be wil­ling [Page 401] to go to Heaven, as he is unregenerate. You will say, eve­ry unregenerate man desires and is willing to go to Heaven: I answer no, you are deceived, no unregenerate man is willing to go to Heaven, for he is not willing unto the worship of God, the necessary way to Hea­ven. Indeed, if you consider Heaven, and Gods service as parted, then they may be wil­ling of Heaven, and not of Gods service: but if you consi­der Heaven and Gods service in­separably knit together, then if he be unwilling of Gods ser­vice, he is unwilling of Heaven, because he cannot possibly have heaven, but in a way of Gods service: Ruth 4.3, &c. Boaz tells Elimelechs next kinsman, that Naomi selleth a parcell of land, that was Elimelechs, and he is [Page 402] next to redeem it, he saith he will redeem it. Boaz tells him, that what time he redeem the inheritance, he must take Ruth the wi [...]e of the dead, then he saith, he cannot redeem it, though he were willing to re­deem the inheritance, yet be­cause he was not willing to re­deem it, in that way wherein it was to be redeemed, he was not willing to redeem it at all, so he plainly saith, I cannot redeem it. In like manner, because unre­generate men cannot be willing of Gods service, the way to hea­ven, they cannot be willing of heaven: are not those natures to be loathed that love not hea­ven?

Object. The Scripture doth bear witnesse, that unregenerate men have delighted in the wor­ship of God: Isa. 58.2. They seek [Page 403] me daily, and delight to know my waies, they take delight in ap­proaching to God: Herod heard John Baptist gladly, Mark 6.20. The stony ground heare the Word with joy, Matth. 13.20.

Answ. Unregenerate men may have some willingnes unto, and delight in the service of God in three cases.

1. When Gods service is a leading way unto some end, that suits with corrupt nature, and so it is not Gods pure wor­ship that they love, but their corrupt end, for they love Gods worship no further then serves to that corrupt end. Thus Iohn shewed abundance of zeal in destroying the house of Ahab, and the idolatry of Baal, that thereby he might establish the Kingdom to his posterity, and [Page 404] get himself a great name: [...] King. 10.16. Come with me, and see my Zeal for the Lord: he was so full of vain glory herein, that he cannot hold in, but is forced to break out. And that he was forward unto Gods service, onely for a corrupt end, appears plainly by the testimony of the Holy ghost concerning him, ver. 31. He took no heed to walk in the law of the Lord God of Israel with all his heart, he did walk in some part of the law, but not with all his heart: the service of God had but a piece of his heart, he was no further willing unto it, and for­ward in it then served his cor­rupt ends, that he did not walk in the law of God with all his heart, the spirit of God makes it plain, in the later end of the verse, for he departed not from [Page 405] the sins of Iero [...]oam, who made Israel to sin, had he destroied Baals Idolat [...]y, because it was Gods will, he would also have destroied Ieroboams Idolatry, be­cause that also was Gods will, but that in worldly policy would have been against his own ends, for that Idolatry was set up in policy, as a means to establish the Kingdom, 1 King. 12 26. Ieroboam said in his heart, that if the people should go up to the house of God to worship in Ierusalem, then their hearts would turne a­gain to the King of Iudah, and then his Kingdom were gon, therefore he made two calves, and put this pretence upon it, It is too much for you to go up to Ierusalem, but his intent was, to preserve the Kingdom to himself, and so it is likely, that [Page 406] Iehu let them alone, in the same policy, for he spared them out of the unsoundnes of his heart.

2. When the matter of wor­ship, or manner of dispensation, doth suit with his disposition. An understanding judicious man may love preaching that is judicious and understanding, fit to increase knowledge, and to perfect his understa ding. A man of meeknes may delight in a Sermon of peace, peace, may be refreshed with smooth, soft, milde, quiet preaching. A temperate man may joy in a Sermon that is tart and bitter against drunkennesse, unclean­nes: the liberall man may de­light in severe preaching against covetousnes: a man musically affected, may delight in singing Psalms, because these things [Page 407] suit with their dispositions. The gifts of Ministers may have an affecting pleasingnes, they may expresse their mindes in such sit terms, or so pathetically, or they may have such a grace in utterance, so ready, so smooth, so distinct, with such comely carriage of body as may affect, &c. Ezek. 33.32. So many, no doubt, may be very forward to Gods Ordinances, ordinary and extraordinary, as a way unto their credit and good name: Isa. 58.3. Wherefore have we fasted, say they, and thou seest not? where­fore have we afflicted our souls, and thou takest no knowledge? they thought they deserved to be regarded highly for their fasting, even of God himself, and expostulate with God for disregarding them, a signe they made account of that, and aim­ed [Page 408] chiefly at that in doing the duty, otherwise they would ra­ther have complained of the sins found in those duties, a God doth: Matth. 6.5. Our Sa­viour speaking of hypocrites, saith, they love to pray standing in the Synagogues, and in the cor­ners of the streets: they doe not onely pray in the Synagogues, and in the corners of the streets, but they love to pray there, they have an affection thereto, a delight therein; why? not in regard of the duties themselves, or Gods glory, but their own ends, that they may be seen of men, get praise and glory to themselves.

3. Unregenerate men may have some affection to, and de­light in the service of God, by reason of some work of the spi­rit of God upon them for the time. As

[Page 409]1. A work of illumination, giving some clear discerning of that good is in Gods worship, more then in any other imploy­ment, and the apprehension of such good, whilest it lasteth, will somewhat stirre the affe­ction.

2. Awaking and exciting the conscience to do its office, which by promises of good, on the one hand, and threatnings of evil, on the other, assisted by the spirit of God, hath a power to command the desire and delight of the soul to work. Felix his conscience awaked by the preaching of Paul, stirred his af­fection of fear. And when the conscience doth charge it upon the affections, as a duty to joy in Gods worship, and to be willing unto it, a duty which God will reward, the contrary [Page 410] whereto God will punish, it may forcibly compell, and draw out the affections.

3. Lifting up the affections of desire and delight, by an heavenly power of experience. As a man which dips his finger in some sweet liquour, and tasteth the sweetnes of it, doth afterward desire and delight therein; So God doth by the work of his spirit, sometimes drench the affections of unre­generate men in the sweetnes of his worship, doth so make their affections, and the good of the Ordinances to meet, that they feel and taste a sweetnes, which make them affected afterward to the means thereof: Heb. 6.4, 5. Such as afterward fall away, may taste of the powers of the world to come, may dip their finger in the rivers of the plea­sures [Page 411] of Heaven. But this work of the spirit, making unregene­rate men willing to, and cheer­full in the worship of God, is rather a work upon them, then in them, a forced work, not na­turall, rather a flash, then a fire of affection. The affections are lifted up, not altered and chan­ged, acted onely by an outward principle, the work of the spi­rit, the experience the spirit hath forcibly and powerfully wrought, not by an outward and inward principle, both the spirit of God, and the suitable­nes of the affection to that which is good, as in the godly. If this were well considered, that mens natures have no affection to that which is good, it would keep them from priding them­selves in their knowledge, wis­dom, wit, gifts, it would keep [Page 412] them from pride in beauty, and trimming their bodies, conside­ring there is no part of the body but gives it self away to sin, and is wholly unwilling to bestow it self in the service of God.

2. As there is great cause that unregenerate men should grow out of love with them­selves, on the one hand, so in love with the image of God, on the other hand, that, and that onely can affect their hearts with Gods worship, for Gods Image is that in the heart, which the law of God is in the book of God: Act. 13.22. I have found a man after my own heart, saith God of David, which shall ful­fill all my will. David was therefore fit to fulfill all Gods will, because his heart was af­ter Gods own heart: and what this is to be after Gods own [Page 413] heart, we shall know, if we con­sider David expressing his wil­lingnes to do the will of God in other terms: Psal. 40.8. I delight to do thy will, oh my God, yea, thy law is within my heart: David therefore delighted to do Gods will outwardly, because he had the law of God within in his heart. Who would not have an heart like Gods heart, an heart adorned with the good law of God? Till thou have this heart, thou canst not from within taste sweetnes in, and readily come unto the worship of God. Oh therefore thou that findest thy self in an unrege­nerate condition, and the wor­ship of God a burden to thee, go to God, tell him that indeed it was his goodnes to make thee after his image in Adam, when thou couldest willingly and [Page 414] cheerfully have served him, but it was thy sin in Adam, to make away that image which now thou perceivest the want of, tell him, he hath promised to wri e his law in the hearts of his peo­ple a second time, pray him to make good that promise to thee, thou canst not else serve him with thy heart; as the good will be thine, so the glory will espe­cially be his.

2. Having thus spoken to the unregenerate, to perswade them to grow out of love with them­selves, and in love with the Image of God, as the way to grow in love with Gods wor­ship, and so to remedy their wearines; let me now turn my speech to the people of God, who are sensible of wearines, bear it as a burden, and would gladly be rid of it, and that up­on [Page 415] this ground, which they are well aware of, because it hin­ders them in Gods worship. Let me first exhort, and then direct them to get rid of this wearines in a greater measure. First let me exhort them, and for that end I will use a double argument.

1. The first shall be my Doctrine, Wearinesse makes us perform weak service unto God, which every childe of God hath great reason to re­medy. The weight of this first argument will appear, if we consider Time

• Past,
• Present,
• Future,
• or to come.

1. Time past: we may call to minde, that before God brought us home to him, we did the work of sin both willingly and cheerfully, Eph. 2.3. The A­postle [Page 416] saith of the converted Ephesians, that in times past they had their conversation in the lusts of the flesh, fulfilling the desires of the flesh, they were willing to do whatsoever cor­ruption desired, would deny it nothing, if that did but desire, it must be done, Tit. 3.3. Paul puts in himself, and Titus, and the rest of the godly, and saith, We our selves were sometimes fool­ish, disobedient, deceived, ser­ving divers lusts and pleasures, not onely had we to do with sinfull lusts and desires, but pleasures, sweet sins, that did bring us delight and joy, and these we served, were command­ed by them, they were our ma­sters, and we did them as wil­ling and cheerfull service as ever servant did his Master. The Holy Ghost speaking in the lan­guage [Page 417] of young men, that will not be reclaimed from their sin­full waies, saith, Let thine heart chear thee in the daies of thy youth, and walk in the waies of thine heart; not onely doe young men and others walk in the waies of their hearts, but their hearts are cheered therein, Prov. 10.23. It is a sport to a fool to do mischief, and all unregene­rate men are fools: Paul saith of himself, Titus and the godly, before conversion they were foolish. And cannot we re­member, that we shewed our selves fools by making a sport of sin, of Sabbath breaking, of filthy speaking, of cruell exer­cises, as bear-baiting, cock-fighting, men quarrelling, and the like? Have we not gon mer­rily from the Church on the Lords day, unto some unlaw­full [Page 418] meeting, and sinfull recrea­tion?

2. Adde hereto, that we had no desire or delight in any good, sin had not some of our will and joy onely, but all of both: Gods service had none at all, no not a small measure. It may be we forced our selves to pray, to hear the Word, and to do other good duties, because our parents would have us, or law did call upon us, or we were ashamed to neglect the same, but no will had we thereto. Nay have we not spoken ill of praying, going to Sermons, making profession, living strict­ly? a signe what our will was to such courses. It was that lay heavy upon Paul after his con­version, that he persecuted the Church, spake ill of them, and did ill to them, and that for [Page 419] well doing, and that with zeal, abundance of willingnes and delight: 1 Cor. 15.9. I am not meet to be called an Apostle, because I persecuted the Church of God: Phil. 3.6. Concerning Zeal, perse­cuting the Church: he did not onely persecute them for well doing, but he did it with zeal, with an ardent affection. This is the description of all unrege­ner [...]te men: Tit. 1.16. They are unto every good work repro­bate, not onely doth God re­ject them, and make no account of them, when they come to doe any religious work, but they also in their own natures are sit to reject and to cast away, rather then to embrace, and to do what is good, and not some good works onely, that are most difficult and spirituall, but eve­ry good work [...] Amos 3.10. [Page 420] They know not to do right (saith the Lord) they have neither skill nor will to do right.

3. Adde to both, the time spent in willing and cheerfull service of sin: most of us have spent more time then we have to spend in the service of God: vve know vvhat is past, and that much is past, but vve know not hovv little is to come. Put all together. Have vve vvil­lingly and cheerfully served sin, vvhen vve had no vvill at all to good, and that longer time, for ought vve knovv, then vve have to spend in Gods service: and shall vve doe God vveak service? What? after vve have served sin vvith our strength, shall vve allovv our selves in such poor service unto God, as vve vvould not put off sinne vvith? What? considering that [Page 421] the time of sinnes service is past, and therefore sure, but the time of Gods service is uncer­tain, because to come, shall we proclaim to all the world that sinne was a better master then God, by our more wearisome service of God then sin?

2. Let us consider time pre­sent, and therein two things.

1. God hath put into us a principle of willingnes and cheerfullnes in his service, a new nature, which wants no­thing but stirring up, and im­proving, and we should be more affectionate and lively in Gods service; this appeares in that the Apostle calls upon Ti­mothy, 2 Tim. 1.6. to stirre up the gift of God, there was an holy fire of grace in him, which did but need stirring up, were the ashes but blown from it, it [Page 422] would flame, Heb. 12.1. He calls upon the godly to lay aside every weight, and the sinne that doth so easily beset them, and runne with patience the race set before them; there is in them an active and cheerfull disposition, a joy­full running in the race of god­linesse, were the cloggs of sinne and earthly cares and comforts removed, Heb. 10.24. He calls upon them to provoke unto love and good works every one his Neighbour, and every one his brother: there is love in the god­ly, which is a fountain of good works, which needs only pro­voking and spurring on. That the godly are no more cheer­full therefore in Gods service, is carelessenes, want of taking paines: and doth not that make our sinne much greater?

2. We do expect that God [Page 423] should willingly and cheerful­ly meet us, and do us good in his ordinances, if we want counsell, comfort, grace, pro­vision, safety. The godly have not onely prayed to God in case of their necessity, but they have added their desire, that God would not keepe silence, but when they have spoken to him in prayer, that he would speake again to them by his spi­rit, word, and providence; when they have spoken their troubles, that he would speake comfort; when they have spo­ken their doubts, that he would speake counsell; when they have spoken their wants of grace, that he would speake sup­ply. When God hath with­drawn himself from his people, though seeking him in his Or­dinances, they have been ex­ceedingly [Page 424] troubled, Cant. 5.6. did not the spouse faint because shee could not finde her belo­ved when shee sought him? Psal. 44.24. doth not the Church thinke that God forgets her op­pression and affliction? forgets how ill matters goe with her, because he doth not hear her prayers? Nay have not the god­ly desired a speedy answer with­out delay? Psal. 143.7. Hear me speedily. They have desired God to make haste and not to tarry, Psal. 70.5. make haste unto me, make no tarrying, which shews they desired that what God did for them, he would do it cheer­fully and willingly, for slack­nes is usually a signe of unwil­lingnes. Nay, when the occasi­on of their praying hath been some temporall outward affli­ction present, they have begged [Page 425] the favour of God, as if that had been the onely thing wanted, Psal. 80.3. It was salvation from enemies that the Church desi­red, but shee especially prays again and again for the face of God to shine upon her, cause thy face to shine, and we shall be saved, Psal. 143. was penned by David in regard of the persecution of his enemies, vers. 3.12. yet he earnestly prays, vers. 6.7. that God would not hide his face, that God would cause him to heare his loving kindnes in the morning, which shews what­soever God should do for them, whether preventing of evil, or removing of evil, they desire God would do it lovingly and heartily, and the love where­with he doth it, doth them more good then the mercy it self. It is the frame of the heart of the [Page 426] godly thus to desire God cheer­fully to meet with them in or­dinances, God must come off with every mercy cheerfully, and give us his love, more then the mercy; and shall we come off heavily with the services we perform to him? What equity is in this, God must do our mindes and desires cheerfully, and we his minde, wearily? do we more desire and value the Lords love then his mercies, and will not the Lord looke more at our love then the duties we perform? It argues too much self love, too little love to God, to desire all may come from God to us heartily, but to let all go from us to God grudg­ingly.

3. Consider the time to come, and therein also 2. things.

1. We looke for heaven [Page 427] hereafter, and for heaven as wa­ges and recompence: Moses had respect to the recompence of reward. Will God reward un­willing work? do we recom­pense children for work unwil­lingly done? No, we make them do the work, and chide, and beat them for their unwilling­nes. Work done unwi [...]lingly we wish undone, rather then done, and will we recompense work we had rather were un­done? There is no difference between the work of the godly, and wicked, the work of the Devil and the godly for matter; the Devil comes to Church, he is the fowles of heaven that pick up the seed sown by the high way side; the Devil prays, ye shall finde him at prayers upon his knees in the gospels; it is the will that makes the dif­ference. [Page 428] The Devil doth the will of God, and the wicked do the will of God, but God will reward neither in heaven, be­cause they did not the same willingly, but by compulsion and constraint: God will re­compense none but willing work, 1 Cor. 9.16.17. Though I preach the Gospel, &c. Though Paul be a preacher, yet he can­not glory of his pay and wages in heaven, for necessity is laid upon him, God hath given him a calling and gifts for that pur­pose, do it he must; but if he do it willingly he hath a reward; God rewards none but willing work, other work, that which is done unwillingly, is not wor­thy the name of work, so much affected is God to willing work, that which is done willingly, according to his minde, though [Page 429] it be done for by ends, yet God will recompense it with tempo­rall savours. Iehu executed all the will of God upon Ahabs house, his intent was not to o­bey God, but to gain glory to himself for present, and to make the kingdome sure to him for after time, yet because he did it heartily, God promised his children should sit upon the throne to the fourth generation, 2 Kings 10.30. Nebuchadnezzar did accomplish Gods whole work upon Tyrus; his intent was to serve himself of them, yet be­cause he did it willingly and cheerfully, though he did un­dergo great losse, therefore God did recompense him, Ezek. 29.18, 19. And surely should not the godly be hum­bled for their weary serving of God, he would not reward [Page 430] their service in heaven. And so much as the godly give way to backward and uncheerfull ser­vice, so much they do blur and blot their evidence of heaven, for God doth not reward our praying, hearing, almes, but our willing and cheerfull per­formance of the same, for we do no more any work then we do it willingly.

2. God will reward us ac­cording to our work, measure for measure, 2 Cor. 9.6. He that soweth sparingly shall reap sparing­ly, and he that soweth bountifully shall reap bountifully, and what the measure of their bounty must be, we may see in the next verse, as every man hath purposed in his heart, so let him give, not grudgingly, or of necessity, so much willingnes and heartines, so much bounty; and so much [Page 431] as men give constrainedly, and grudgingly, so much sparing and covetousnes. We may therefore increase, or diminish, make more, or make lesse our reward in heaven, by our cheer­full or uncheerfull serving of God, for God will reward us according to our works, and that not so much according to the work of our body and out­ward man, as according to the work of our will. That this is so, appears hence.

1 The will that is set awork in any action, is the worke of the more noble part, the soul, and therefore is the more noble work, the better work, resem­bling Gods work more, and glorifying him more; surely God will most recompense the best work.

2. So much of the will in a­ny [Page 432] action, so much and no more we alone do the action, without help of others, so much as we do it willingly, we do it from within, moved thereunto by our selves; but so much as we do it unwillingly, so much we do it from something without us, and the more we do an acti­on alone, the more will our re­ward be; if others joyn with us, and by ends set us on, part of our reward is due to them.

3. When any duty is per­formed the work of the body is but single, but the work of the will is double, for beside it own act of willingnes unto the duty, it doth set awork the body, the body only doth the work, it doth not set awork the soul; in­deed in it's working it may en­crease the willingnes of the soul, but cannot begin the duty, lead [Page 433] the soul, set awork the soul, it may occasion the working of the will, but hath no command or power over the will, but the will doth set on the body, and where the most work is done, there the most wages is due.

4. Should God reward ac­cording to the outward work, rather then according to the will, then were it not possible for poor men to have so much glory in heaven as rich men, nor women as men, because they have not so much opportunity, to serve God, in regard of the outward work. Nor should mi­nisters, that do but little good in their places, possibly have so much reward, as they that do much good, no though their will were better, which would contrary that of our Saviour concerning the widow, and [Page 434] the rich men, casting in their gifts into the treasury, this wi­dow hath cast in more then they all, not more in quantity in the outward work, but more in the will: if therefore the out­ward work of the poor be lesse then that of the rich, yet if the will be more, the work is more, and so the recompence shall be more.

The second argument to per­swade the godly to remedy this wearines, is drawn from consi­deration of the evil of wearines, and the benefit of delight in Gods service. The evil of wea­rines we may finde in the chap­ter where my text is, the evil threatned to the sinnes of that chapter whereof this is one: see this evil laid down in three de­grees.

1. Change of joy into sor­row, [Page 435] yea the greatest joy into sorrow, vers. 3. what greater joy then the joy of the Temple, under the old Testament, when there was such variety of instru­ments of Musick, which, being commanded by God, were as­sisted to increase the joy of his people? to have these songs si­lent is a sadnes, but to have them turned into howlings, makes much more sorrow, vers. 10. To have the ordinary dayes of Gods people turned into mourning, and their ordinary mirth into lamentation is hea­vy, but to have their seast-dayes, dayes of greatest mirth turned into mourning, and their songs, the greatest expressions of joy, into lamentation, is much more heavy, yet God will change the greatest joy of wea­ry worshippers into greatest sor­row, [Page 436] as he saith, vers. 10. I will make it as the mourning of an one­ly son, and the end thereof as a bit­ter day, it shall be a mourning with a witnes.

2. This change of greatest joy for greatest sorrow, shall be sudden and unexpected. The benefit of expectation of evil is this.

1. A man may possibly pre­vent evil expected.

2. Or at least he may labour to prepare for it, and so the evil will be mitigated, but sudden and unexpected evil hath this aggravation, a man can neither prevent it, nor is prepared to bear it, so it shall be here, vers. 9. I will make the sunne to go down at noon, and darken the earth in the clear day: for the sunne to go down at night is no strange thing, but to go down at noon, [Page 437] who expects that? to have the earth darkned in a clear day, vvho doth look for it? so here, vvhen their sunne shall be at the height, their joy at the greatest, vvhen their day shall be most clear, and likely so to continue, yet then their sunne shall set, and their day darken, their joy shall turne into sorrow.

3. The kinde of evil that shall cause this sorrow shall ag­gravate it: vvere it some out­ward affliction, that, in it, the soul might be safe, though un­comfortable, it vvere lesse mat­ter; but it shall be such an affli­ction, vvherein the soul shall neither be comfortable nor safe, a famine of hearing the vvords of the Lord, a scarcity of that vvorship, they have been vvea­ry of, which evil is many wayes aggravated.

[Page 438]1. By comparison, not a fa­mine of bread, though the fa­mine of the body be grievous, as experience doth prove, yet this shall be greater, that shall be nothing to this.

2. If God did take away spi­rituall hunger together vvith food, it vvere something, but they shall hunger and thirst, be pinched and pained spiritually, finde, it may be, more emptines and inward gnawings of spirit, then when they had the meanes.

3. Might they with little a­doe, doe, and some small paines be supplyed, it were lesse matter, but they shall take weary paines, wander from sea to sea, runn to and fro: they were weary of going to a set place of Gods worship, but now they shall wander to and fro, go to seek it they know not whither, places [Page 439] unlikely as well as likely, they were weary of going to Gods worship, though had with ease, but now they shall runne to and fro, weary themselves with taking paines.

4. Might they finde what they seek with paines taking, they should finde rest after paines t [...]king, but they shall not finde it, after their paines taking, they shall still be to seek, which makes the evil more hea­vy, because remediles. Let the godly feare and tremble lest their wearines of Gods worship bring this evil, the change of greatest joy into greatest sor­row, and that when we least exp ct it, and which is most of all, by the irrecoverable losse of that worship of God we have been weary of.

Touching the benefit of de­light [Page 440] in Gods worship, on the contrary, the 112. Psal. will in­form us, where the man that fea­reth the Lord, and delighteth greatly in his commandements is pronounced a happy man. And because outward blessings do carry the greatest shew of happines to the eyes of men, therefore the holy ghost doth especially insist upon them, they may be ranked to three heads.

1. Injoyment of outward good things, children, riches, honour, 2. 3, 9. He shall not have these mercies barely and naked­ly as others, but with a three­fold addition.

1. Inward dispositions of graciousnesse, mercy, righteous­nes, discretion to improve well his riches, giving unto some, lending unto others.

2. Establishment and firm­nes [Page 441] of estate, vers. 3.9. his righte­nesse endureth for ever, he shall have ability to give and lend, not for a time only, but for ever, his outward condition shall not be a flourish onely, but a set­led condition.

3. Succession of these mer­cies to his seed and posterity, vers. 2. his children shall come into his place and mercies, be heires of his blessings, that a man may see and say his seed is blessed, Psal. 37.26.

2. Change of darkenes into light, vers. 4. He may be in darkenes, in affliction, but that shall not alwayes continue, light shall arise, and as vvhen the morning is at the darkest, the light breaks out, so vvhen they and others think the night vvill alwayes continue, they shall perish in darknes, then shall light [Page 442] break out, Isa. 58.10. as chear hath arisen in his heart in the difficulties of Gods service, so light shall arise in the darknesse of his condition.

3. Establishment of heart a­gainst seares of evil, vers. 6, 7, 8. tidings of evil may come to his eare, but his heart shall be arm­ed against them, to keep it's present temper, it shall be fixed, established, he shall be confi­dent of Gods preservation, in whose service he hath delight­ed, he shall rather see his de­sire upon his enemies, then they their desire upon him. His good shall be so great every way, that it shall be matter of great envy, even to the consuming of the wicked.

Having thus exhorted the godly, now unto direction.

1. How may we remedy [Page 443] the wearinesse of the soul?

Ans. Two things are this way usefull.

1. Generally, labour to be more suitable to Gods worship, get increase of grace, Prov. 21.15. It is joy to the just to do judg­ment, judgment is suitable to that inward justice is in him, therefore a joy unto him, Rom. 7.22. I delight in the law of God after the inward man, so much grace, so much delight in Gods worship, were we more holy, spirituall, heavenly, as the wor­ship of God, we should be more affected to it.

More particularly.

1. Labour to increase love to God, 1 John 5.3. This is the love of God that we keep his com­mandements, and his commande­ments are not greivous: love to God makes the commande­ments [Page 444] of God good, pleasant, easie, love takes away the diffi­culty of an action, and makes it delightfull.

2. Labour the increase of perfection of heart, these two go together 1 Chron. 28.9. serve him with a perfect heart and wil­ling minde, the more perfect the heart is, in regard of Gods ser­vice, the more willing. Why is the heart unwilling, but because parted and divided, set too much upon other things? 2 Chron. 15.15. they rejoyced at the oath, because they had sworn with all their heart, and sought him with their whole desire, 1 Chron. 29.9.

3. Labour the increase of uprightnes of heart, these two go together, 1 Chron. 29.17. when we desire and delight in the worship of God, for by re­spects [Page 445] or affections will vary, be more or lesse, according to those respects, but when we desire and delight in the worship of God for right ends, the purity thereof, Psal. 119.140. Gods command, Gods glory, these will ever continue the same to draw our affections.

2. Frequently exercise Gods worship, communion doth in­crease affection, hereby we shall see more the good of Gods worship, and feel the sweet­nes of it. Vse will take away dif­ficulty, which doth hinder af­fection: what men disuse they are unwilling to, they will say it is out of their fingers: so if we neglect Gods worship it will grow out of our hearts. The more we worship God in secret, the fitter shall we be for fami­ly worship, and the more we [Page 446] worship God in our families, the sitter we shall be for publike worship?

Quest. 2. How may we re­medy the wearines of our bo­dies.

Ans. By the exercise of Tem­perance governed by watchful­nes, 1 Thes. 5.6. watch and be so­ber. This watchfull, advised, observant Temperance, must be exercised about

• Sleep.
• Diet.
• Labour.
• Recreation.

Some lesse sleep makes fitter for Gods worship, some more, some are more apt by lesse food some by more, some more la­bour makes fitter, some lesse, we must carefully observe, and ac­cordingly order our selves, too much recreation will make the body altogether sensuall, and so [Page 447] loose that it will not be fixed in any ordinance.

Caution. Let the godly be ad­vised not too easily to hearken to the complaints of the body, i. q. the soul may deceive us, thereby we may rather suspect the complaints of the body in Gods worship, and trust them else where, for the soul is more apt to be weary in Gods worship, and lesse weary in o­ther works, and the body is more apt to be weary in other works, and lesse in Gods wor­ship; the soul is more weary of Gods worship; because it hath lesse disposednes thereto, and it is more spirituall, and so lieth heavier upon the soul, it is lesse weary of other works, because it hath more disposednes unto them, and they are more bodi­ly, and do not so lye upon the [Page 448] spirit, the body is more weary of other worke, because they take more of the body, lesse wea­ry of Gods worship, because it is more spirituall, and doth not so presse upon the body: suspect therefore the complaints of the body in Gods worship, and do not easily hearken unto them.

2. There is time and place for the execution of an holy revenge upon the body. It hath spent the whole day, and it may be the night after that, in sin, therefore put it to, make it do somewhat more for the service of God, then it willing­ly would. This is not cruelty, but mercy to our bodies, to constrain them to Gods [...]ervice, and that in some proportion to their service of sin.

3. There is a necessity of beating down the body, if we [Page 449] mean it should be helpfull to our souls, if we too much fa­vour them, we do against our souls, 1 Cor. 9. ult. There is a danger, that Paul himself may be cast away, whilst he doth preach to save others, if he do not beat down his body. The occasions and comforts we dai­ly converse with, do give a strength to the body, and the body gives a strength to sin. Hence the fruit of the godly is more mellow and gracious in old age, because the vigour of their bodies decaying, the strength of sin is wasted.

CHAP. VI. Of the fifth hinderance of instant worshipping of God, sle [...]ping.

I Now come unto another hinde­rance of our fer­vent serving of God, which is sl [...]p: a sin that doth not onely hin [...]er our fervency in Gods worship, but also at this time will hinder the means of re­dresse, if not forborne. A sin not onely doggs the carelesse, who regard onely to have their [Page 451] bodies present at Gods worship, but steals upon the godly, yea the godly of most lively inward affections, and therefore it may be of generall use, to discover how it hinders our instant ser­ving of God, and the remedy thereof.

The coherence of my Text is this: our Saviour knowing that the place of his solace in communion with God, should be the place of his suffering: Joh. 18.2. He resorteth to that garden, which he was so ac­customed to, when he knew Judas would look for him, ra­ther then else-where, and he takes with him his Disciples, to the intent they should assist him in praier, having lately recei­ved the strengthening passeover, and Lords Supper: this appears by his speech unto them: v. 36. [Page 452] Sit ye here whilst I go and pray yonder. He that biddeth us when we pray privately, to en­rer into our chamber, to shut the door, and to pray to our Father in secret, Matth. 6.6. would not have disclosed his secret praying, had it not been to provoke them unto praie [...], for they might easily appre­hend, if he had need to pray, much more they, for though he had more work to go thorow then they, yet he had incompa­rably more strength then they: his so difficult work was lesse to his strength, then their so easy wo [...]k, comparatively to their strength. Three of his Disciples he takes unto more intimate and retired sympathy with him in his troubles, these three, Peter and the two sonnes of Zebedee, he took, rather then [Page 453] the rest, as we may conceive, because they had expressed most forward confident affection un­to him, he will try them, that upon triall they might better know themselves and be hum­ble. Peter, ver. 33, 34, 35. pro­fesseth that he will not be of­fended because of the evil shall befall Christ, though all be offended. And when Christ tells him that he shall deny him thrice that night, he believes himself rather then Christ, and affirmeth that he will sooner die with him then deny him. The two sonnes of Zebedee, Matth. 20.20, 21, 22. desire to sit the one at Christs right hand, and the other at his left in his Kingdom, he asketh them whether they be able to drink of his cup, and to be baptized with his baptisme: they say they are able, as little [Page 454] considering what they now an­swered, as what they before asked, when our Saviour had parted these three from the rest, he began to be sorrowfull, and very heavy, he communi­cateth his sorrow to them, and the extremity thereof, My soul is exceeding sorrowfull, even unto death, he had as much sor­row as life could hold, he ex­horteth them, to whom he had thus specially unbosomed him­self, that they would tarry in that place, and watch with him. As he was sensible of affliction, so of comfort, and the means thereof. It became him to ful­fill all righteousnes, therefore not onely to pray himself, but to resort to the praiers of others. His suspended comfort, must be recovered in Gods own way. The weak Disciples may help [Page 455] their persect Saviour, whilest he suffered as a sinner, if they doe but watch. But watching was not all that Christ aimed at, that is a duty no further usefull, then it seemeth for some other end: Christ would have them watch, that they might pray with him, as ver. 41. Watch and pray, watching without praier had been but a waking idlenes. Our Saviour himself goes a little further from them and praies earnestly, that if it vvere possible the cup of his suf­ferings might be turned some other vvay; He returneth a­gain to his Disciples, and findeth them asleep. Though they had professed great love to him, and great ability to expresse that love, though he singled them out, and told them his pre­sent great necessity, and cald [Page 456] upon them to watch and pray, i. e. to pray, not drousily, but fervently, which in all these re­gards did presse upon them as duty, yet they fell asleep, and were thereby hindred. Whence I note.

N. Sleep is an hinderance to commanded fervency in Gods worship. Sleep in time of Gods worship, is an enemy to ferven­cy therein. It was the duty of the Disciples in this place, to watch and pray, i. e. to pray fer­vently, to pray with the use of all helps unto the same. Christ gave them command so to do, he stood in need of their help, as an Ordinance of God, his command was to watch with him, and his reproof, that they did not watch with him, but they were hindred by sleep, they did not pray at all, that we [Page 457] read of, if they did, yet not so fervently and diligently as there was cause: for then our Saviour would not have reproved them. I remember but one onely in­stance in this case in the book of God, a young man that fell a sleep at a Sermon in the night, and in his sleep fell down from a third loft, and was taken up dead, Act. 20.9. A passage in the Acts of the Apostles, which God would have recorded, to be a warning to all Sermon-slee­pers. Where was that young mans attentive hearing, vvhen he was fallen into a dead sleep?

For our better instruction concerning this truth, let us en­quire two things.

1. What may be the causes of sleep in time of Gods wor­ship?

[Page 458]2. How sleep doth hinder our earnest worshipping of God?

Quest. What may be the cau­ses of sleep in time of Gods worship?

Answ. We will begin with the causes of the Disciples sleep­ing in this place: they are two

• Instrumentall.
• Principall.

The Instrumentall cause Luke reporteth and Matthew: there were two instrumentall cau­ses.

1. The weaknes and infirmi­ty of the body: Matth. 26.41. The spirit ind [...]d is willing, but the flesh is weak. Though the soul be not perfect, yet it hath a greater perfection then the bo­dy, the power of will in the soul goes beyond the power of performance in the body. The [Page 459] body is not allwaies ready, when the soul is willing to do good. The spouse, Cant. 5.2. doth acknowledge that she did sleep, when her heart did wake, she had good affections inward­ly, which yet wanted outward expressions: So here there was a waking heart in these Disci­ples, a will to watch with Christ, but the body was vveak and infirm. It vvas now night, the time appointed for mans rest, Psal. 104.23. The body knows its time, is spent in the occasions of the day, cannot well vvork day and night both, therefore it falls asleep, when it should watch and pray at such time; the case of these Disci­ples.

2. The second instrumentall cause of their sleeping, vvas sor­row of heart: Luk. 22.45. He [Page 460] found them sleeping for sorrow. We finde our Saviours own te­stimony concerning their sor­row: Joh. 16.6. Because I have said these things to you, sorrow hath filled your heart; Speech of his departure from them, did fill their hearts vvith sorrow; so no doubt vvhen he told them of his grief, that his soul vvas exceeding sorrowfull, unto the death, it did increase their grief, for they did exceedingly love him, as appears in that he spends foure vvhole chapters, J [...]h. 14, 15, 16, 17. to comfort these vvith the rest against his leaving of them, and having commu­nicated unto these, over and be­side their known losse of him, his present extream affliction, it bred in them a sympathy of sorrow, vvhich filled their heads and eies vvith moisture, [Page 461] and so with sleep.

The p [...]incipall cause of this their sleeping vvhen they should have praied fervently, vvas the vvithdrawing of divine assi­stance, vvhich could and vvould have strengthned the infirmity of their bodies, and have kept their sorrovv from excesse.

That this vvas so, appears,

1. By the consideration of the persons that did sleep, they vvere specially chosen to be vvith Christ, and had not long before expressed more confi­dence then the rest, and God is vvont to desert the confi­dent.

2. By our Saviours reproof of them, Matth. What, could ye not watch with me one houre? What, not so small a tim [...]? Hovv then vvill ye drink of my cup? Hovv vvill ye die [Page 462] with me? Where is the strength you boasted of? This he spake specially to Peter, who had ex­pressed more confidence then the rest, so Mark hath it, Mark 14.37. He saith unto Peter, Simon, slee [...]est thou? couldst not thou watch one houre? Where is thy ability not to be offended because of me, though all men be offended? surely it is gone.

3. By our Saviours speech unto them, declaring the cause of their sleeping: the spirit in­deed is willing, but the flesh is weak: as if he had said, because you finde some freedom and readines of will, you think you can do any thing. Indeed your regenerate will stands bent to all the will of God, but little doe you know what impedi­ments and hinderances you have, and what help and assistance [Page 463] you need from heaven, to doe that which you have a generall will unto. God withdrew his assistance, and left them to their own weaknesse, that they might better know their weaknesse, who were confi [...]ent of strength, for their humili [...]tion. This ap­pears,

1. In that he suffered them thus to saile, not once onely, but twice and thrice, not bare­ly to sleep, but to sleep after ex­hortation unto watching, yea after reproof for sleep, yea after a second reproof. Here was weaknesse indeed, to adde sin to sin, notwithstanding the use of means, after means to re­form.

2. By our Sav [...]ours putting them in minde of their weaknes, upon occassion of their sleeping, a signe they did forget it, and [Page 464] these failings did put them in re­membrance thereof.

3. By the effect, the sense of their second sleeping, after re­proof, had in them, Mark 14.40. They wist not what to answer him, they were troubled, and con­founded in themselves.

This was a sit means to hum­ble these self-confident Apo­stles: not to exercise grace in ordinary course, is matter of humiliation; but not to exercise grace, when we have most need to exercise the same, in the worship of God, for our own good and the good of others, is matter of greater humiliation. To sin at any time is matter of abasement; but to sin in time of time of speciall sorrow and af­fliction, yea to adde sinne unto sin, when we should adde one expression of grace unto ano­ther, [Page 465] is more matter of abase­ment: to be worst when we should be best, how evil is it?

To these we may adde some other causes of sleeping in time of Gods worship.

1. Slothfulnesse: Prov. 19.15. Sl [...]thfullnesse casteth into a deep sleep. It is the effect of sloth­fullnesse, and refusall of labour, to make a man heavy and [...]mp­ish. Labour doth dissolve and dispell vapours, doth re [...]resh and lighten the body, and make it fitter for action: but sloth and idlenes doth fill the body with humours, particularly when a man doth not make a labour and pains or praying and hear­ing, doth not stirre up, and put forth soul and body, but is care­lesse in the same, he contracts an heavines and dulnes, where­as [Page 466] attention unto duties, and pains-taking in the same, doth chear, and awaken both soul and body.

2. A present senselesnesse of the necessity of watching, both to attain good and prevent evil. A sleepy conscience makes a sleepy body: when that doth not its office, as a monitour to warn and presse unto duty, the conscience is made thus sleepy and so senselesse of good to be found, or evil to be prevented by watchfull performance of duties, two waies.

1. By some false opinion, and errour of minde, some false re­presentation of things, some false conclusion drawn some­times from some truth, where­by the conscience is deceived, and so cast asleep: Matth. 25.5. Whilst the bridegroom tarried, the [Page 467] Virgins slumbred and slept: from this false opinion, that it was no matter if they slept in time of the bridegrooms tarrying, and no good was to be gotten by waking and watching, unlesse the bridegroom had been at hand, which was false, con­trary to that of our Saviour: Luk. 12.35, 36, 37. Let your loins be girded about, and your lamps burning, And ye your selves like unto men that wait for their Lord, when he will return from the wed­ding, that when he commeth and knocketh, they may open to him immediatly. Blessed are those ser­vants, whom the Lord, when he commeth, shall finde watching: Verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. Something is to be done, when the Lord delay­eth [Page 468] his comming unto us, ac­cording to his promise, and our expectation, we are then to wait for him, and it is not in vain so to do, for by that means we shall be ready to entertain him speedily when he com­meth, and shall receive more honourable acknowledgement from him. So ver. 45. If that servant shall say in his heart, My Lord delaieth his comming, and shall begin to beat the men-ser­vants and maidens, and to eat and drink, and to be drunken. Why doth the evil servant miscarry himself thus, in the delay of his Masters comming, but from a false opinion, that there was no danger in his misbehaviours, unlesse his Master were com­ming and at hand, contrary to what our Saviour addeth: v. 46. The Lord of that servant will come [Page 469] in a day, when he looketh not for him, and in an houre when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. Though God come not present­ly unto misbehaving men, yet that will not take away their danger, he will come soon e­nough, and too soon for them, and bring recompence enough, though he delay, and that they may resolve upon, as sure and certain.

In like manner, had men true and present apprehensions of the benefit of watching in time of Gods worship, and the danger of sleeping, they would leave sleeping, and fal to waking; but they are deceived by a false opi­nion, that there is no good to begotten by waking, nor evil to be found in sleeping, and so [Page 470] they are senselesse, not at all af­fected with the good of the one, or evil of the other.

2. The conscience is made sleep, and so senselesse of good to be obtained, or evil to be prevented, by waking in the time when God is to be wor­shipped, by some sin commit­ted, but not repented of, where­by grace is dulled, and the awa­king quickning spirit of God grieved and withdrawn. This was Ionahs case, when he had fled from Gods work, against his knowledge and conscience, the grace of God was so dulled, and his conscience made so slee­py, that whereas he should have spent his time in confessing his sin, and humbling his soul, and seeking peace with God, he settles himself to sleep: Ionah 1.5. yea in time of the storm, [Page 471] when the naturall consciences of the heathen, did call upon them to pray, and would not let them rest, Ionahs conscience was so sleepy, that it suffered him to continue his sleep, which had it been waking and restlesse, it would not have done; Not Ionahs conscience, but the ship­master doth awaken him, and that with upbraiding his slee­pinesse. What meanest thou, ô sleeper? arise, call upon thy God. Thus the conscience of a godly man after sin commit­ted, may be more sleepy an [...] more hardly awaked, then the conscience of a naturall man. Ionah having sinned, his consci­ence was sleepy, and he not sen­sible of the good of waking and praying, and returning into the way out of the which he was gon, nor of the danger of sleeping [Page 472] in sin, the way to pull down the awaking judgements of God, as it fell out; So when men, even good men, come to the house of God in their speciall sins unrepented of, they come with sleepy consciences, not sen­sible of the good found in watchfull attendance upon the Ordinances, nor of the danger of drousines and sleepinesse, and a sleepy soul makes a sleepy bo­dy, yea they sleep fast whom sin rocks asleep.

3. A third cause of sleep in time of Gods worship, is wea­rinesse, when the spirit and bo­dy is tired, and so made fitter to rest then to labour. This wearines that brings on sleep, comes,

1. From toiling and over­working the body in other oc­casions: Iudges 4.21. Sisera be­ing [Page 473] weary, falls fast asleep, to the losse of his life. When men come to family duties with o­verwearied bodies, or to the house of God, having overtoil­ed their bodies in the week, or allowing themselves too little sleep on the Saturday night, they are fitter to sleep, then to perform duties.

2. This wearines that fits the body for sleep, doth also come from the length of good duties, we are imperfect creatures, and can endure but a measure in the best actions, though they be most comfortable: Act. 20.9. The spirit of God speaking of Eutychus sleeping at the Word, doth adde, that Paul was long in preaching, thereby intima­ting that it was some cause of his sleep, through the weaknes of nature.

[Page 474]4. There is something also, sometimes, in the season of the time, when duties are perform­ed in the night. So in the fore­named place, Act. 20. where Eu­tychus is foun [...] sl [...]ping at Pauls sermon, it is also recorded that Paul continued his speech untill midnight, being to depart on the morrow. Now it was grown to a sl [...]eping season. The bo­dies of men are more dull and heavy in the night, then in the day, because of the absence of the warm and reviving beams of the sunne, the coldnes and darknes of the night. It is not good therefore to chuse the night to spend in holy duties, unlesse there be some necessity or speciall occasion on the next day. Necessity and speciall oc­casion will make sleep depart from our eies. Iacobs care of his [Page 475] sheep and feare of their danger kept him from sleeping in the night, Gen. 31.40. The same man afraid of his brother Esau, whom he was to meet the next day, spent the night in prayers and teares, Gen. 32.24. there wrestled with him a man till the breaking of the day, Luk. 6.12, 13. our Saviour spent the whole night in prayer, when he was to chuse his apostles the next day. And in the place where our text is, when he was presently to be betrayed by Iudas, and appre­hended by the souldiers, he prayed, and prayed again, and had no sleep in his eies, though his disciples were so sleepy that they could not hold open their eies. When Paul was to depart on the morrow, and the disciples to see his face no more, he continued his speech untill [Page 476] midnight without any drousi­nes. If we will spend the night in holy duties, there must be something beside the bare du­ties to keep us awake, some a­waking necessity or speciall oc­casion, it will not be sufficient that we are loth to spend the day, there must be some circum­stance which will so stirre the the affection, that it will stirre and disease the body. Nor, is it good to put off family duties till late at night, unlesse we think God will be served with sleep­ing instead of praying. These instrumentall causes I have been speaking of, are over ruled by the principall cause, God, to punish such sinnes as these.

1. Idlenesse in our particular callings. Is it not just with God, that they who are drousie in the occasions that concern their [Page 477] bodies, should be drousie in the matters that concern their soules?

2. Overmuch labour in their callings. Is it not just with God, that they who spend too much paines upon their own callings, should spend too little upon his service? too much upon their bodies, and too little upon their soules?

3. Heartlesse worship of God, when men bring God a body only, and take no care to bring the soul, it is just with God they should not give so much as a body, but rather sleep.

4. Pride in spirituall abilities. Is it not just with God, that they who are conceited of strength, should expresse weaknesse, as they do that sleep? and shall we think the Devil hath his hand [Page 478] out of this sleeping? It is sure we oppose him in Gods service more then elsewhere, therefore he will oppose us most. He helps men to over-weary themselves, in the week, whereby they are unfit for the Sabbath. He helps them to chuse the Saturday night to spend till late in triviall occasions, for ordinarily of all dayes in the week men chuse Saturday night, and Sabbath night for occasions of least mo­ment, the worst chosen time in t [...]e week (for Saturday night they should be preparing them selves, and Sabbath night con­sidering how they have spent the Sabbath) a signe the Devils hand is in the choise. He sug­gests unto men that there is no benefit in watching, no dan­ger in sleeping, he helps men that are naturally heavy to set­tle [Page 479] themselves easily, to hang down their heads and shut their eies, as furtherances. He can if God permit cast an heavinesse upon a man. He is compared to the fowls that picke up the seed: and is not this our way? shut­ting up the soul by sleep, stop­ping the eare.

Quest. How doth sleep hin­der our earnest worshipping of God?

Ans. We need not go farre to know that, sense and expe­rience doth teach every man the nature of sleep, doth an­swer this question: why is death compared to sleep, but because they agree in somethings? a sleeping man hath no more use of his senses then a dead man, they are for the time bound up, and suspended from their use, if a man be in a fast sleep, so that [Page 480] he cannot worship God at all. For though the soul be able to worship God without the bo­dy, as appeares by the working of the phansie in sleep, and the separation of the soul from the body in heaven, yet in those duties, wherein the soul must be helped by the body, as in all outward worship with others, it cannot worship God if the bo­dy be asleep, for herein the soul is directed by the eye, and by the eare, what part of worship to set about, when to begin and when to make an end, what or­der and decorum to keep; for in publike duties, we are so to wor­ship God, as not only God may be glorified by us, and we bet­tered in our soules, but also o­thers may be edified in their worshipping of God, which they cannot be by the works of [Page 481] our soules, any farther then they appeare, and break out in our bo­dies, the actions whereof do flow into the eyes and eares of others.

If our sleep be not fast, but rather a slumbring, a drousines and heavines, our service of God is marred, for our bodies are unto our soules in this case as an hollow trunk stopped in the midst, our eyes do but half see, and our eares but half heare, the sight dies in the eye, and sound in the eare, they come not to the soul, there is no di­stinct understanding of the wor­ship in hand, much lesse any af­fection moved, but a man in re­spect of hearing, praying, sing­ing, is like unto that man in a dream spoken of, Isa. 29.8. He dreameth he is eating, and be­hold he awaketh and is hungry, he dreameth he is drinking, and [Page 482] behold, he awaketh and is thir­sty, so men think they pray, but when they a wake they know not what is prayed, they think they heare, but when they a­wake they know not what is spoken.

Vse. The application of this point shall be first to them whom God helpeth against this sinne of sleeping in time of his worship, they are waking and watchfull, lively and stirring in holy duties, sleep doth not then trouble them: their duty is,

1. To be thankfull unto God, it is a mercy, and a mercy deni­ed unto many others. Hereby we are kept from sinne and from much sorrow of heart, which befalls others of the godly, hereby we have that advantage to worship God, and get good to our soules, that others want. [Page 483] It is not because thy heart is better, or thy body better by na­ture then others, nor because thou hast more grace, or hast better improved grace then o­thers, but as Christ saith in case of knowledge, To you it is given to know the mysteries of the king­dome of God, so say I, to you it is given to wake and watch in ho­ly duties, it is nothing of your own, but Gods free gift, be thankfull therefore. It is no small mercy to do God lively service: hereby our good is the more abundant the more sen­sible.

2. Take heed of despising, or hardly c [...]ns [...]ring them that a [...]e very heavy in Gods worship: though they sinne, yet do not thou sinne also, rather mourn thou, that God should have such poor service, and pity [Page 484] them that lose, they know not what good: who knows what a man loseth when he sleepeth, a sermon while, or prayer while? If Peter had watched and pray­ed, he had not so denied his master, nor the disciples had fled, and left their master, for our Saviour bad them watch and pray, that they might not enter into temptation: had they watched and prayd they had not been so overcome of tem­ptation: who knows what the young man might have gotten for his soul by Pauls last Sermon, had he not slept?

3. Improve your waking and watching in holy duties, let not your soules be like chil­dren, the more waking the more unsetled, whom therefore we wish asleep rather then a­wake: so the more waking our [Page 485] bodies are, the more wandring and roving our soules may be, and though Gods worship be not hindred by our sleep, yet much more by our wandrings. Make we use therefore of our waking, by binding our soules close to Gods worship, by the attention of our eyes and eares, and that for a double reason.

1. Some will alwaies be drousie and sleepy, others had need be more diligent in watch­ing, that their defect might be supplied, and their sinne pardon­ed. If Hezekiah be clean him­self according to the purificati­on of the Sanctuary, he may prevail for them which are im­pure, 2 Chron. 30.9. If Iob him­self be humbled, he may pre­vail to turn away Gods wrath from his friends unhumbled, Iob 42.6, 8. And if we be dili­gent [Page 486] in waking, soul as well as body, God may pardon them that sle [...]p, to be sure God will manifest more acceptance of the duty.

2. If we wake in duties and worship God no better, and get no more good to our souls then they that sleep, our sin is great­er then theirs that sleep, be­cause we abuse and take in vain more means and advantages: they that sleep in ordinances have no use of ordinances, are as without them: they that wake in ordinances, have the use of them, and to have the use of ordinances and not to make use of them is the greater sinne. Be­side sleeping is a continued act of sinning belonging to the bo­dy, and the soul may also sinne, but a waking person not atten­ding to the worship of God, [Page 487] will sinne more, for the body hath more power to sinne it self, and to helpe the soul to sinne being awake then asleep.

4. Take heed you provoke not God to change your wake­fullnes into drousines, so will a great change be made in Gods service, and no lesse in your souls. To this end,

1. Be not conceited of your livelynes of affection, and con­fident thereof, as if now you could do any thing, remember upon what foundation you are built, and upon what root you grow, you are indeed lively at present, and have been so, but consider you must be newly as­sisted by the quickning spirit e­very time you do any new duty. Thus were the disciples undone when they perceived themselves affected unto Christ, [Page 488] in a comfortable measure, they thought that would alwaies continue and do any thing, not considering they should need Christs helpe continually to renew it and increase it unto greater work.

2. Take heed of known sins, of going against light received, opposing the word of God, and the checks of conscience in our practice, especially take heed of continuing in sinne unrepented of. If we be drawn to sinne a­gainst knowledge, let us not be quiet till we have humbled our souls, recovered our peace with God, and the free passage of Gods spirit in our hearts, sinne against knowledge, especially sinne continued in, will dead the quickning spirit in our hearts, will make dull and slee­py our consciences, and so our [Page 489] bodies. Experience shews both in our selves and others, how sinne [...]n [...]pent [...]d of will r [...]ck the body as [...]ep in Gods ser­vice.

3. Maintain in our souls a chear, and present apprehension of the ben [...]fit of waking and watching in holy duties, and the danger of sleeping; give not way to such delusions of Satan, that there is no good to be got­ten by diligent hearing and praying, and that there is no dang [...]r in sleeping, nor come with our mindes so filled with other things, that these thoughts should be farre from us when we come to worship God, then shall we neglect the way of God [...]d he will neglect us, withdraw himself from us, and leave us to our weak soules and bodies.

[Page 490]4. Look at Gods worship as matter of paines, matter of dif­ficulty, an hard thing to pray well, to sing well, to hear we l, no easie matter, harder far then thy other occasions, because thou hast lesse disposednes unto the same, more inward opposi­on against the same. Things ea­sie we are carelesse of, things difficult we take more care a­bout. If thou look at it as an hard thing to serve God well, thou wilt set thy soul and body to it, thou wilt c [...]ave Gods help, and assistance unto wakefullnes and attention, and against drou­sines, and in a way of endeavour and prayer, God will assist.

2. To comfort 1. Gods mi­nisters against the greif and trouble of their souls at this sin of sleeping in Gods worship and the effect of it, weakning of [Page 491] Gods worship. It cannot but be a great greif to Gods Ministers, to whom the care of the holy thi [...]gs and of the people of God is commit [...]d, that their people shoul [...] sleep when they come to worship God, especially if ma­ny sleep, and they sleep much, con [...]i [...]ring what poor service God h [...]th, and what little good peop [...] [...]t, though God and his Ministers ta [...] paines for both. How do they [...]ar, pray sing, when they s [...]p? How can God be w [...]ll [...]rved? How do they pro [...]e for their souls? How shall they walk well the week th [...]row? the M [...]isters of God [...]annot but [...]e tro [...]led hea [...]at, if t [...]y [...] any a [...]cti­on to Go [...] glo [...]y, [...]nd the good of their p [...]oples so [...]ls: b [...]t that which [...]y [...]what com [...]ort them follo [...].

[Page 492]1. It is no new thing, it is not a sinne peculiar to these times and congregations, it hath been found in the Church of God formerly: we cannot say that our people are worse then any people, and thereby vexe our selves.

2. There have been sleep found under better government and ministery then any now en­joyed, our Saviour charged his disciples to watch, and reproved them once and again, yet they slept still: whose authority and words like our Saviours? Nay more, all his company slept, not o [...]e [...]est to awake another. Paul was a man of stirring gifts, he excelled all the Apostles in abi­lity, yet the young man slept at his Sermon: the fault therefore is not alltogether in Ministers.

3. Though people get no [Page 493] good by Gods Ordinances whilst they are sleeping, yet God will order and dispose of the sleeping of his own to do that good the Ordinances should do them, he will hereby expe­rimentally acquaint them with their own weaknes, and humble their hearts, though it cost them more trouble and smart, and an humble heart is a fit vessel to carry glory to God, and good to it self. Thus Christ taught his discipes their weaknes, and humbled their hearts, more by their sleeping then his former preaching. So that whereas we think they that sleep at the Or­din [...]ces do lose Gods glory and their own good, God will recover both, and that [...]y means of their sleeping, that which hath been the means of their sinne shallbe the means of their [Page 494] amendment, though with more smart, as they shall well per­ceive, it being easier to cure the body by diet then by physick, and so the soul by the ordinan­ces, rather then by afflict on, especially sinne the greatest af­fliction, when sinne must be the souls cure, the cure will be found but smarting. But this may be some comfort to us, when we do desire the good of our peo­ple, and they walk in a contra­ry way, better they should smart then perish. If thine eye offend thee [...] thy [...]t, saith Ch [...]ist, pl [...]k [...]t the one, [...]ut off the oth [...] [...]tter go to hea­ven [...] th [...] [...] eye and halting, [...] eyes and [...] [...]in [...]ll and de [...]r [...] better thou pe­rish [...] [...] com­fort and [...]ure a little trouble [Page 495] for a time, then misse the com­fort of the whole, and endure the trouble of the whole for e­ver. Hearers that profit not by carefull attention, may and shall profit (if they belong to God) by the sinne, and smart of their carelesnesse; and that which is their good, may be our com­fort, so far as it is their good.

2. To comfort them to whom sleeping is a burden. It cannot be denied but it doth him erour worshipping of God, but there is comfort in t [...]at case, if it be a burden. Let us try that first.

1. Thou wilt lay in against it before thou go to the house of God, in thy prayer thou wilt [...] in of it, and desire helpe against it.

2. In the Ordinances thou wilt st [...]ive against it, stirre up [Page 496] thy selfe, disease thy self, desire others to awake thee, be thank­full when they do it.

3. After duties, thy heavy head will be turned into an hea­vy heart, when thou goest to God in prayer, when thou go­est to thy meat, and to thy rest, thy heart will be weary.

If thu [...] thou finde thy sleep­ing a burden, there is comfort.

1. The obedience of Christ, for the sake whereof thy obe­dience is accepted, was a wake­full lively obedience, what was wanting in thine, was [...]und in his obedience for the [...].

2. Thy obedience is present­ed to Go [...] by the intercession of Christ without any defect, as it is in thy will, not in perform­ance.

3. For Christs sake, God will make thy sinne thy physicke, [Page 497] both to discover thy self to thy self, and to humble thy heart.

3. For information.

1. God hath but weak ser­vice at the hands of very many, for sleeping is very generall. To speak first of Gods pub­lique worship; How many sorts of sleepers are found? some sleep from the beginning to the end, as if they come for no o­ther purpose but to sleep, as if the Sabbath were made onely to recover that sleep they have lost in the week, for love of their own occasions, as if Gods Ordinances were rather a cra­dle to rock them asleep, then the office of the watchmen of God to awaken sleepers. Some sleep from the beginning of the Ordinance, till praier or Sermon begin, as if they came to the house of God, not well awa­ked, [Page 498] or wanted part of their morning sleep. Some after some time of waking and watching, do fall asleep, as if the service of God were the onely unplea­sant tiresom work. Some their serving of God consists of short sleeps, and short wakings, as if they met with a continuall in­tercourse of startling, and qui­eting in Gods service. Some have a continuall heavines and lumpishnes in Gods service, as if it were night rather then day, their heads are so leaden and weighty, that they cannot hold them up, and their eies so hea­vy, that they cannot hold them open. And if we set aside these sleepers, the severall sorts of them, how many waking watch­full worshippers of God shall we finde? If there be so many, and such variety of sleepers on [Page 499] the Lords day, in the day time, having rested the night before, and resting from their labours in the day, how much more will these be found in family duties, performed late at night, and after weary labour? which makes it manifest, that God hath but weak service in publique, or private from the most.

2. The effect of sin, it doth prevent the course, and frame of nature and grace both, sleep was appointed of God for the refreshing of the weary body, that so it might wake, and be the more cheerfull in Gods ser­vice: but si [...] makes the body sleep, when it is not weary, when it should especially wake: and makes a man unfit for Gods worship. Were there no other evidence of our sullen estate and condition, this were suffi­cient. [Page 500] Would men, made ac­cording to the Image of God, sleep in his service, who made them fit to wake in it? And if there were nothing else to bring us out of love with sinne, this were enough, it doth unfit us to serve God.

3. The coldnes of their hearts in Gods worship, who fall a­sleep in it, especially that give way to sleeping. It hinders them in Gods worship, there­fore, were their hearts fervently bent to the worship of God, they would hinder that. It is not onely the motion of the bo­dy in mens callings, nor chief­ly that which keeps them a­wake, but the intention of their thoughts, and fervency of their affections: and though there be not the like stirring of body in Gods service, yet if the soul [Page 501] were so bent upon it, as upon other occasions, that would keep the body awake.

4. For reproof.

1. Generally of them that sleep in Gods worship. We are commanded to love the Lord with all our strength, as well as with all our soul; but we by sleeping deny the strength of our bodies, and thereby the strength of our souls also. God reproveth some for drawing neer to him with their lips, when their hearts were absent, but sleeping sets the body farre from God, as well as the soul. But that we may be more asha­med of this sin of sleeping, let us consider the aggravations of it.

1. It is a needlesse, or at least a carelesse sinne. We except a­gainst swearing in ordinary [Page 502] speech, because it is a needlesse sin men are not put upon any necessity, it doth not grace their speech, nor bring credit to their speech: so sleeping in Gods ser­vice is hereby aggravated, that it is a needlesse sinne. Have not men houses and beds, and time allowed them to sleep in? they have no need to sleep in Gods worship. God hath suffered his own com­mands to be transgressed in case of necessity: Matth. 12.3, 4. David might rather eat holy bread, then his body should come to any h [...]rm by hunger, which yet might not have been done, had not God given al­lowanc [...] and c [...]mmand: but to transgresse the command of G [...] when there is no ne [...]essity upon us, how great a sin is that? What is this but a despising of [Page 503] the command of God? a set­ting light by it, as if a man should say; Indeed it is a com­mand of God, we should not sleep, but it is no matter whe­ther we keep it or no, it it not worthy observation. It was the aggravation of Davids adultery, 2 Sam. 12.9. His despising of the command of God: how did that appear? because no necessity lay upon him to commit that sin, he had wives of his own: had he not sleighted the com­mand of God, he would not have done it: So men have no necessity to sleep, or if they have necessity, it is through carelesnesse, be [...]ause they will not take that time which God hath allowed, and so they make themselves a necess [...]ty o [...] sin­ning, which is a greater sin.

2. It is an unthank [...]ull sinne, [Page 504] God in pity hath allowed man sleep to refresh the weary body, to further digestion, to repair the spirits: and we abuse this power to hinder Gods service: he gives us sleep to strengthen our weak bodies: and we use it to weaken his service.

2. He gives us sleep after the labours of the six daies, a night to sleep in, that we might be fresh and lively in his service, and we notwithstanding sleep on that day of his worship: doe we not deal unkindely and un­thank [...]ully with him? When we rest and favour the creature, we make account it should be fitter for service: but when God hath rested us, and we should serve him, we rest still.

3. It is an unreasonable sin.

1. It denies God the least we can give him in his service. [Page 505] Man consisteth but of two parts, soul and body, the body is the meanest part, yet sleeping de­nies the body. Reason tells us that God deserves both, for he hath made both, and doth maintain both, and if he have but one part, yet he should have the best part; but sleep will give him none, no, not the body, which God would not accept alone, were it given.

2. Sleeping in Gods worship is unseasonable, a misplaced a­ction, especially Lords day sleeping, and reason tells us, that things are to be done in sea­son: sleeping in Gods house is unseasonable.

1. If we consider the time, which is the day: the day is not the appointed time for sleep, but for labour: 1 Thes. 5.7. They that sleep, sleep in the night. That [Page 506] time which is appointed for the wilde beasts labour, is appoint­ed for mans rest: But the night is appointed for the wilde beasts labour, Psal. 104.20. therefore for mans rest, for they cannot both labour together, they will hinder one another.

2. If we consider we are in imployment, in action: im­ployment is no season for sleep, but rest from imployment: Ps. 104.23. Man goeth forth unto his work, and to his labour, untill the evening: Man ceaseth his la­bour with the day, and then goes to rest: Eccles. 5.12. The sleep of a labouring man is sweet: They that sleep according to reason, do not sleep in labour, but after labour: but they that sleep in the house of God, do sleep in midst of labour.

3. If we consider what kinde [Page 507] of imployment it is that we sleep in, the service and wor­ship of God: it is against rea­son to sleep in midst of any la­bour: how much more in Gods service, which requires the most pains and labour? We are commanded to do whatso­ever we finde to do with all our might, do every thing thorow­ly, and to purpose: how much more Gods service, the best work?

4. If we consider the place and society: to sleep in a place appointed for waking, and in the midst of them that wake, is against reason. If then careles­nesse of sinning, or unthank­fullnes in sinning, or unreason­ablenesse in sinning will shame us, this sin of sleeping in Gods house may shame us, for thereby we shew, that we make b [...]t a [Page 508] light account of sinning, that we are unthankfull, that we are unreasonable.

2. Particularly, the godly are to be reproved more then o­thers, if they sleep in time of Gods worship: will they suffer Gods worship to be weakned and hindred, who are tied by speciall ingagements to doe him speciall service? From whom God doth expect it, and the rather, because others will sleep? God saith in this case to them, as to Judah in another case: Hos. 4.15. Though Israel play the harlot, yet let not Judah offend. So saith God to his people, Though others sleep out Word and praier, yet doe not you sleep. They have more cause to be ashamed then o­thers, if we consider,

1. They set an ill example, [Page 509] and draw on others by the same, in as much as they have excuse, and shelter for their sleeping, from the example of such, be­cause they professe more care of Gods service. If they that professe more zeal for Gods ser­vice, yet will ordinarily sleep, much more may they that pro­fesse lesse care. Thus, they not onely sin themselves, but draw on the sinnes of others. Elies sonnes sins in Gods worship, made the people to sinne, in abhorring the offerings of the Lord: so the sleeping of professours, doth make others more carelesse of Gods wor­ship, thinking sleeping to be but a small sinne, else they that professe much, would not use [...] so much.

2. The godly have more incou­ragement to awake then others, [Page 510] for the Ordinances are specially appointed for them, Gods ex­pectation is more of their ser­vice then others, they have pro­mise of more speciall presence of God, communion with him, benefit from him: their sinne therefore is against much incou­ragement that others want, therefore a greater sin in them, then in others, who have not that incouragement.

3. The godly have more means to keep them awake then others, they have the grace of God in their heart, assisted by the spirit of God, they have in their mindes a more clear and thorow light to discern of the excellency and worth of Gods worship above other things, they have in their consciences a more divine and strict observation of carriages, [Page 511] a more divine authority to com­mand what is good, and forbid what is evil, a more divine ap­plication of promises or threat­nings, as good or evil is practi­sed, they have in their wills a speciall bent to that which is good, they chuse that as the chief good, they have in their affections a love to it, and desire after it, so that they sin against more means and helps against sin, and then sin is the great­er.

3. Them that suffer others to sleep by them, and do not wake them, they suffer God and his worship to be wronged, and might prevent it: Is it not their sin? Yes doubtlesse. Why was Meroz cursed, yea bitterly [...]ursed? Not because they [...]ought directly against the Lord, but because they came [Page 512] not out to help the Lord, Judg. 5.23. And our Saviour is ex­presse, that not to be for the Lord, is to be against him: he that is not with me is against me, he that doth not what he can for the Lord and his worship, is in that regard against the Lord and his worship: they that therefore do not waken sleepers, are not with the Lord therein, but against him, for they do not for him what they might. These do not that for the com­fort and good of their neigh­bours, which God requireth to be done for our Neighbours beast, though an enemy: Exod. 23.4. If thou meet thine enemies Oxe or Asse going astray, thou shalt surely bring it back to him again: how much more a friends beast? When a man sleeps in time of the word and [Page 513] praier, he is gonne astray, for he should pray and hear: to wake him, is to bring him into the way: if he were an enemy, we were bound to do it, for God hath more care of men, then of Oxen, 1 Cor. 9.9, 10. Much more if he were a friend should we do it: Exod. 23.5. If thou see the Asse of him that ha­teth thee, lying under his burden, and wouldest forbear to help him, thou shalt surely help with him. A man was bound to help up his enemies Asse lying under a burthen, and in case new, and fresh thoughts of hatred came into his minde, and he should say in his heart, he is mine ene­my, I have no good will unto him, I will not do to him that good turne, he was to lay aside all, and in any case to help him to lift it up: And is not a sleep­ing [Page 514] man in Gods worship under his burden, even the heavi­est burden, sin, which sinks the soul to hell: and doth not wa­king take off this burden? and doth not sleeping continue this burden on them? and they that suffer them to sleep, suffer them to lie under their burden, which shews a want of mercy, which God would not have us to shew unto the beast that lies under the burden, no not the beast of an enemy, much lesse to the beast of a friend, and least of all, to our neighbour himself. This fault is the greater, if we shall enquire into the same, in the causes thereof.

1. It proceeds from want of love. Were there that affection to our neighbours good should be, we would not suffer them [Page 515] to lose that good they might get, nor to sin by sleeping: but as sin hath made man defective in love to himself, therefore he sleeps in Gods worship: so much more hath it made him scant in love to his neighbour, and therefore he suffers him to sleep: Levit. 19.17. Thou shalt not hate thy brother in thy heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Why must a man rebuke his neighbour, and not suffer sin upon him? The reason is rendred, thou shalt not hate thy brother: So when we suffer o­thers in sin, and particularly in sleeping, and do not labour to help them, it is from want of love. To neglect a duty to our brother is a sin, but to neglect it for want of love, is a greater sin: not to awake a sleeping [Page 516] brother is a sin, but not to wake him for want of love to him, is a double sin: yet thus it is, we do not awake those that sleep, because we are wanting in love unto them.

2. Another cause why we doe not wake sleepers, is a con­ceit, an ungrounded conceit that God hath not committed to us the care of our neighbours, but it is enough if we look un­to our selves: the common proverb, though ungodly, shews what is in mens mindes: every man for himself, and e­very one look to one. That there is such a conceit in mens mindes, as appears further, by Cains answer to the Lord, which was no put off for that time, but did spring, no doubt, from a principle, seated in his understanding. The Lords [Page 517] question did import a care that lay upon Cain concerning his brother: Gen. 4.9. Where is A­bel thy brother? Cains answer doth acknowledge no such duty of care belonging to him; I cannot tell: Am I my brothers keeper? he knew not where he was, nor did he conceive it to be his duty to know what be­came of him, he did not appre­hend that the care of his brother did lie upon him; So surely men think it is not their duty to take care of their neighbours; contrary to the Commande­ments of the second table, which are summed up in this one word. Thou shalt love thy neighbour as thy self: what care we take of our selves in the first place, we must take of our neighbour in a second place. To neglect our duty to our neighbour is a [Page 518] sin, but to neglect it upon this ground, because we think it is no duty, is a double sin, to deny both our duty, and the com­mand of God.

3. A third cause why we do not waken sleepers, is a base and unchristian fear that we shall anger them, they will be displeased at us: grant it be so; Shall we runne upon Gods di­spleasure to avoid mens? If thou awake thy neighbour, he will be displeased; and if thou awake him not, God will be displeased; make thy choice of Gods displeasure or mans, shew thy self holy, and not corrupt, let holy fear of Gods displea­sure banish corrupt fear of mans displeasure. Wilt thou esteem thy affliction a greater evil then their sin, when they stand in competition? If thou do awake [Page 519] them, and they be angry, it is but thy affliction, which is thus sweetned, that it befalls thee in a way of obedience, thou dost endure it for doing thy duty: if thou suffer them to sleep, thou sufferest them to sin, nay thou sinnest thy self, in that thou doest not thy duty to keep them from sin. Not to awake them is a sin, but to forbear upon this ground, lest we should procure trouble to our selves, is a great­er sin, to preferre our comfort before the preventing of their sin, and our own.

Many objections come to be answered in this case.

1. I see one sleep indeed, but I cannot reach him, he is so farre from me.

Answ. If thou cannot reach him thy self, yet speak to some body else, if thine eie cannot [Page 520] make use of thy hand to wake him, yet let it make use of some other mans hand, if thou stirre up and provoke another to doe it, it is all one as if thou thy self didst it: beside, I have seen some lengthen their arm with a staffe, to call others into their seats, and had they as much af­fection to the souls of their neighbours, as to expresse cour­sity, they would lengthen their arms with a staffe also to waken them.

2. Object. They who are neer­er then I will not do it, though I be within reach, and why should I doe it, since they that might better will not?

Answ. The question is not what they who are neerer doe, but whether they do well or ill: if they doe well in not waking them, do thou follow them: if [Page 521] they doe ill, thy best way is not to follow them: Exod. 23.2. God saith, Thou shalt not follow a [...]ltitude to doe evil: much lesse one man. What argument is this? others will not obey Gods com­mand, will not help their neigh­bours out of sin, will expresse ha­tred unto them, therefore I will do so to [...]: because others neglect, thou shouldest resolve the ra­ther to do it: neglected obedi­ence is the more obedience, be­cause neglected, it will not be done at all unlesse thou doe it. This is one reason why Gods people are called his portion, because they make up that losse of service God sustaineth in the world.

Object. 3. They are my bet­ters that sleep, and it will be thought presumption and un­mannerlinesse in me to awake them.

Answ. 1. Thou maiest then desire those to doe it, that are equall to them, or neerer equa­lity then thou.

2. If thou canst not doe so, know it is no unmannerlinesse nor presumption, to help thy betters against sin, and to doe them a good turne: God did never forbid thee to help thy betters, to see their faults, and to help them against them, but hath commanded thee rather to doe unto them as thou wouldst should be done to thy self. If thou have Gods command, thou doest not presume: and if thou help them against ill man­ners, such as sleeping is, thou doest expresse good manners.

3. Thy care must be to do it respectively unto thy betters, so as it may appear to them, and others, that it proceedeth out [Page 523] of love, and is carried with re­spect, do it in the least way of notice, with care to hide it from observation, 1 Tim. 5.1. rebuke not an elder, but exhort him as a fa­ther, that religion that teacheth duty to superiours, doth also teach a respective carriage in the same, that both the duty may be done to them to the ut­most, and their honour at the same time maintained.

Ob. 4. I am loth to awa­ken them that sleep, lest I should put them to shame whilst others thereby take notice of their sleeping?

Ans. Wake them therefore as privately as thou canst, so it be done, if thou canst with the skirt of love cover their infirmi­ty and helpe them out of it both, thou shalt do a double office of love.

[Page 524]2. But suppose tho [...] cannot waken them without notice, and so without shame, yet it is better shame shou d rest upon them then sinne, nay it may be shame (when they perceive it is taken notice of) may prevail much to keep them awake.

3. Where a publike cause of shame is found in measure, as sleeping is in a publike place and in publike duties, if publike shame follow no wrongs done, they may thank themselves. Nay there is a due place of put­ting them to open shame that sinne openly, 1 Tim. 5.20. Them that sinne, rebuke before all men, that others also may fear: this in­deed belongs to publike per­sons; but private persons may occasionally put others to shame in a publike place, without any fault at all, or stepping out of their place.

Ob. If I do awake them they will sleep again and again, and [...]o it is to no purpose, I therefore [...]eave, because I see it doth no good?

Ans. 1. If they fail in their duty, yet do not thou fail in thine: our Saviour found his di­ [...]ciples asleep again after he [...]akned them, the first and se­cond time, yet he did not leave them sleeping, but wakened them still. If thou must renew thy act of love in forgiving till [...]eventy times seven times, Matth. 18.22. much more the act of love in awaking them that sleep, for that is a greater act of love. And where awake­ [...]ng will not keep awake, it may be usefull to add admonition at some other time when they are awake, which may take more [...]mpression then continuall sha­king [Page 526] of a sleepy head.

Ob. I waken them till they be angry with me, should I not then forbear?

Ans. That anger must not cause thee to forbear, for it is not at the action, but the disqui­et of it, as a patient may be an­gry at the smarting of physick, and yet not at the physician nor the physick, it is therefore ra­ther the anger of the drousinesse of the person, then of the per­son.

2. This anger is not an ad­vised, deliberate act, but a sud­den and violent motion, which will not only cease when a man better considers of it, but will turne unto love, Prov. 28.23. He that reproveth a man, shall finde more favour in [...]he latter end, then he that flattereth with his lips, this priviledge [...] hath, [Page 527] the more it is looked into, the more worth and excellencie [...]here is in it, when they have [...]onsidered both their sleeping [...]nd thy waking of them, the [...]arelessenesse of themselves, and [...]hy care of them, they will [...]eare good will unto thee, in­ [...]ead of anger they will be an­ [...]ry at themselves, but favour [...]hee, be disquiet with them­ [...]elves, but quiet towards thee, when they have put off passion [...]nd put on wisdome; when A­ [...]igail had talked to David, not [...]nly wisely, but so long till his [...]assion was gon, he acknow­ [...]edged her a blessed woman.

5. The fifth and last use is, so perswade us all to take heed [...]f sleeping in Gods worship. If we have any care of the wor­ [...]hip of God, this exhortation must prevail with us; for sleep­ing [Page 528] expresseth an utter carelesse­nesse of Gods service, for it hin­ders both soul and body. Be­cause this particular needeth urging, and I know not when I shall have the like occasion, therefore I will use three sorts of arguments.

1. To all in generall.

2. To unregenerate men by themselves.

3. To the people of God by themselves.

The arguments that con­cern all, are these.

1. That proverb of Solomon chap. 10.5. He that sleepeth in harvest is a sonne that causeth shame. All men bestirre them­selves in harvest, and if a man sleep then, all his friends are a­shamed of him, for sleep now is most unseemly and uncomely, now men have most need to [Page 529] wake and work, there is most occasion, and most benefit. And is not every Lords day an harvest day? a day of spirituall plenty? wherein men may store their souls? if therefore they sleepe on that day, Gods Mini­sters, and people will be asha­med of them: what sleep when there is most work to do, in the busiest season when most good is to be gotten? sleeping there­fore is a shamefull sinne, and if we have any shame in us, unlesse we care not what we do, nor who see us in our uncomeli­nesse, let us shake off sleeping.

2. It is a sorrowfull disqui­eting sinne: the end of sleeping in Gods worship will be dis­quiet. There is a three fold time, even in this life, wherein such sleeping will disquiet.

1. Time of the want of those [Page 530] ordinances wherein we have slept, when men shall wish they had but those sermons and pray­ers they have slept out, how heavy will it be? when men shall think, that had they the ordinances now, they would wake in them, whereas when they enjoyed them, they slept, how heavy will it be? when men shall think the ordinances are not so much gon or taken away by force, but they have slept them away, it hath been their voluntary carelesse doing, had they waked, they still had injoyed them?

2. A second time, is the time of their conscience awaking, up­on some other occasion, the more sinnefull rest soul or bo­dy have had, the more misera­ble disquiet, when the consci­ence is awaked by divine light [Page 531] and power, to do it's office: the soul may be arested at Gods suit specially for some one sin, but then will God take his ad­vantage, to lay upon the soul o­ther sinnes, for God stores up trouble, as men store up sinne, that it comes by heaps when it comes.

3. Time of the want of sleep in sicknes. Then as the bodies of men shall tosse from side to side, so their mindes shall roll from thought to thought, from Lords day to Lords day, from Sermon to Sermon, then shall the ordinances they have slept in, accompany them, wake and watch with them. As they turned their seats into beds, their heads were so heavy, that they needed no place of ease: so now their beds shall be turned into seats, hard under them, that they [Page 532] shall take no rest. When men shall thinke the sleep they should have now in sicknes to make the pain lesse, the nights short, their bodies more able to bear, they have had it long agoe, they spent it prodigally, there­fore must now pinch for it: how heavy will it be?

3. It puts God upon violent courses, to awaken men and make them lively in his service, when men do not awake of themselves, the vapours being dissolved and senses loosned, which is naturall, we do by sound, or by shaking them force them to awake: so when the or­dinances, Gods apointed natu­rall way, will not awaken them, God forcibly breaks open the eyes and eares of men. Why did that young man sleep at Pauls Sermon, Act. 20. fall [Page 533] down dead? not only to punish him, but also to make the com­pany [...] wakefull, and to be a co [...]ll noise sounding in the eares of sleepers; for that [...] vide [...]ce of God is a reall [...]oice continually and for ever sounding thus much, that death [...] contained in [...]ermon sleeping. Indeed it doth not alwaies ap­pear, but there it is in [...]olded and [...]nwraped in sleeping: it did once appear, and may alwaies appear [...]or ought we know. Why did God send a storme after Jonah? not so much because [...]e ran a­way from Gods work, but be­ [...]ause his conscience was sleepy and would not awaken with­ [...]t violence. Why doth God and amongst a people the shrill [...]ounding and eare-piercing [...]rumpet, the thundring drums, [...]he warring terrifying cannons? [Page 534] but to awaken them whom the silver trumpets of the Temple, the Ordinances of God, that joyfull sound, Psal. 89.15. would not awaken. When a people have too much [...]est, and are secure thereby, they must hear noise of war: God will have his people awakened, men are so setled in sleeping, that the word will not do it, no, not the word against sleeping, the Lord must therefore take some vio­lent way. And I pray God from my heart that this ordina­ry Lords day sleeping which will not be reclaimed, be not a fore-runner of some forcible curse, either the losse of the Or­dinances, or some other judge­ment, if not the waking stirring sword. The sword hath long slept in this nation, and we mean while give our selves to [Page 535] all rest: but when the Lord shall bid the sword, awake, as Zech. 13.7. our sleep shall be gon.

The arguments that particu­larly con [...]e n the unregenerate, are these.

1. By sleep thou dost as much as in thee lies, to keep thy soul out of heaven, thou dost shut the door of life, the eare is the door of life, for fa [...] h comes by hearing. Rom. 10.17. no hear­ing no faith, no faith no salva­tion, Ephe. [...].8. by grace ye are sa­ved through faith. And where­as thou thinkest to awake ano­ther day, though thou sleepest this day, know and consider of it, in sleeping this day and this Sermon, thou dost sleep all thy time and all thy Sermons, for no time is thy time but the pre­sent, no Sermon is thy Sermon but the present Sermon. Why [Page 536] dost thou reckon upon another Lords day, how canst thou tell thou shalt reach it? The man that made account of many daies to come, was stiled Fool by the Lord, Luke 12.20. Thou fool, this night shall they fetch away thy soul. Is it not a folly, for a man to reckon upon many daies, that hath not a part of a day, one night in his power? In sleeping this day thou doest what thou canst to shut thy soul out of hea­ven for ever, for thou hast no time to labour for heaven, that thou knowest, but the time pre­sent: sleeping therefore in men unregenerate is a desperate acti­on, they have but the time pre­sent to provide for eternity, they may be in hell for ought they know ere another Sermon, yet they sleep out this. Beside, there is a certain set particular time [Page 537] when God will call every man, which should make men be in expectation every Sermon, be­cause they know not which is the time: to sleep is to do what we can to prevent the Lords [...]all, and so our own salvation.

2. Hell was made for Ser­mon sleeprs: torment is the [...]st recompence of sinfull ease: [...]hey that sleepe when they [...]hould awake, must make ac­ [...]ount to wake with pain when [...]hey would rest. And it may [...]ot be unusefull here to relate the providence of God concern­ing a maid who was much gi­ven to sleep at Church. The [...]ase was this. A certain maid went to Church with a purpose to sleep from day to day, as she confessed afterwards, thinking he could sleep more swee [...]ly [...]here then any where, it pleased [Page 538] God one night she fell into a dream, in her dream she imagi­ned her selfe walking, two waies were presented to her, in the one way was a great fire, that way she would not go, the other way she took, it led her by the Church, she awaked with this application of her dream, she had been wont to sleep much at Church, and if she did not a­mend that fault, she must expect no other but hell fire. This dream thus applied made her leave sleeping, and fall to hear­ing, and from hearing to belie­ving and repenting.

The arguments that particu­larly concern the godly, are these.

1. Let them read with un­derstanding, and ponder our Saviours carriage to his sleep­ing disciples, Luke, chap. 22.46. [Page 539] brings him in, expressing him­self in a sh [...]rt and sharp angry [...]eprose, Why sleep ye? What [...]eason have you to sleep? Have you no other busines? Matthew, chap. 26.40. brings him in up­braiding them of unkindnesse, yea great unkindnesse, that de­nied him so small a matter, could you not watch with me one houre? What, not with me? not one hour? not so small a time? If ye cannot do so small a thing for me, how will you do more? If you cannot overcome a little sleep, deny your selves of a little [...]est, how will you indure perse­cution, and overcome death for my sake?

2. He tells them of the dan­ger they had brought them­selves into by sleep, Matth. 26.41. watch and pray, [...]hat ye enter not into temptation, so much as [Page 540] you sleep now, you should watch and pray, so much you enter into temptation, give Sa­tan advantage, will be over­come of sinne and Satan in this houre of affliction. Their sleep­ing was a procuring cause of their flight, and of Peters deni­all of his master: this was the reason that in his winnowing he discovered so much chaff, he slept when he should have praid, therefore he sinned in trouble: he slept the time of his prepara­tion, therefore sinned in time of temptation.

3. He bringeth them into a condition wherein they could not sleep, and yet bids them, Sleep on now, and take your rest, Matth. 26.4 [...]. Sleep now if they could, a bitter upbraid­ing of their sleeping when they should not, and an intimation [Page 541] of punishment by present dis­quiet. Sleep on now: what? could they now sleep? No, if you mark the following words, behold, the houre is at hand, and the sonne of man is betrayed into the hands of sinners, rise, let us be go­ing, behold, he is at hand that doth betray me. How could they both sleep, and rise, and be go­ing? A signe our Saviour did intend to speak ironically, i. e. to mock at their restlesse condi­tion, so bidding them to sleep, that they might well perceive he intended no such matter, which is the bitterest kinde of reproof: jestingly to bid a man to doe a thing, when he knowes he cannot doe it, to make a rest of a mans trouble. So when God shall cast men into restlesse co [...]ditions, and they shall ap­prehend God bids them sleep [Page 542] now, when yet they cannot sleep, i. e. doth not pity their want of rest, but rather mock at their misery, as Prov. 1.26. how heavy will it be? before Christ did thus bitterly reprove them, their sleeping brought a confu­sion upon their hearts: Mark. 14.40. They knew not what to an­swer, they had no excuse for themselves. How much more when the godly are in afflicti­on will it trouble? and God shall then lay it home to their hearts.

2. Consider that proverb of Solomon, Chap. 23.21. Drousines shall cloath a man with raggs. Is it not true spiritually as well as bodily? Were not the Disci­ples ragged and uncomely when they fled from their Ma­ster? and Peter especially, a man of a poor torne and di­stracted [Page 543] soul, when he denied his Master with swearing and cursing? In like manner drou­sy Christians are ragged Chri­stians, of distracted spirits, of uncomely conversations. How can it be otherwise, when they sleep out those Ordinances, wherein they should put on the Lord Jesus? How did Dalilah get God from Sampson, but by getting him asleep? and in his sleep causing him to break his Covenant with God, by cut­ting off his locks. So whilst men sleep in holy duties, God goes from them, and they are not awa [...]e, for thus the way of intercourse between God and them is shut up.

3. Hath not the spirit of God some respect to this sleep­ing in that Scripture-phrase, which the godly have occasion [Page 544] to make use of in their afflicti­ons, finding somewhat suita­ble thereto in the providence of God: Psal. 44.23. Awake, why sleepest thou, oh Lord? God some­times doth no more for his peo­ple in affliction, in their appre­hension, then a man asleep; we call and cry, desire others to call and cry for us, times and daies doe passe over our heads, yet God sleeps still, he doth nothing for us, our afflictions doe continue. Doth not this suit our dealing with God? we sle p in his service, therefore he sleeps in our occasions. When we are in affliction, and none can help us but God, and we cannot perceive that God doth take any course for us. Now in Scripture God is said to sleep, and when we finde it so, have we not just cause to consider [Page 545] whether we have not slept in Gods service? And if so, God will not awake till we be hum­ [...]led for that sin. As therefore [...]e would have God wake and [...]tirre about in our troubles, when no body else can doe us good, let us take heed of sleep­ [...]ng: Prov. 28.9. He that turneth [...]way his ear from hearing the Law, [...]ven his praier shall be abomina­ [...]ion: doe not men turne away their ear from hearing the Law, when they sleep in time of the preaching of the Word? If God therefore will not come neer their praiers, he will sleep as it were in their afflictions, when they pray to him.

Quest. How may we be help­ [...]d against sleeping, in time of Gods worship?

Answ. Some­what must be done

• Before,
• In time of the worship of God,
• After.

The things to be done be­fore, are these.

[...]. Allow thy self conveni nt sleep the night before the Lords day: doe not then ab [...]i [...]ge thy self, that thy body should have cause to complain thou hast done it wrong, therefore it must make bold with God: Nor take too much, that also will make thee lumpish.

2. Moderation in diet, fee­blenes and faintnes, thorow want of food, will cause sleep, so also will fullnes: therefore doe thou so order thy fasting or feeding, as experience tells thee will best conduce to thy wa­king.

[Page 547]3. Moderation in weekly la­bour, i. e. when we manage them with dependance upon God, for wisedom, strength and blessing: Psal. 127.2. So the burden somnesse in measure, is [...]aken away, and our bodies have not that vexatious toil, whereas if we think to carry our occasi­ons with the strength of our own abilities, the whole bur­den will lie upon us: so shall we be overwearied, and unfit to wake on the Lords day.

4. Pray before thou come for Gods quickning spirit to thy soul, that quickned, will quick­en thy body.

5. Love not sleep. It is a phrase the holy Ghost useth: Prov. 20.13. It is one thing to take our naturall rest in time convenient, another thing to have an affection to drouse and [Page 548] slumber, when we should o­therwise be imployed, so we shall bring our selves to an ha­bit and custom of dro [...]sinesse, which will not be shaken off on the Lords day. The things to be done in time of Gods wor­ship are,

1. Intention of soul, and at­tention of body: intend thy thoughts and affections to the Ordinance in hand: and attend with eies and ea [...]s: carelesnesse is the mother of drousinesse, Prov. 19.15.

2. Disease thy body. If thou finde thy self drousy, and shalt soule thy self to ease, thou shalt increase thy drousines.

3. Desire them that wake to watch over thee, and chase a­way thy heavines, by their free­quent stirring of thee.

4. Lift up an ejaculation to [Page 549] heaven in midst of thy heavines, [...]rom the bitternes of thy heart, [...]nd inward opposition of thy [...]ullnes, that help may come [...]rom heaven, though there be [...]one upon earth.

The things to be done after Gods worship, are,

1. Family repetition of the word, so should men discern how they wrong God, his wor­ship, themselves and theirs, when they finde all lost by sleep.

2. Secret calling of our selves [...]o account how we have spent [...]he Sabbath: so it would ap­pear how ill sleeping becomes that day, and the duties of it.

3. Renew our godly sorrow for this sinne. It worketh re­pentance, change both in heart and life, 2 Cor. 7.10. It is a work of the new man, therefore [Page 550] doth mortify the deeds of the old man, it is a fruit of the death of Christ, therefore will dead this sinne of sleeping.

4. Burden thy thoughts and affections with it the week thorow, so shalt thou be wea­ry of it on the Lords day: but if it lie light the week thorow, it will be no burden on the Lords day.

Object. Here come old age in the last place to plead its in­firmity.

Answ. 1. Nature is infirm by age, and so is corruption.

2. There are promises of bringing forth fruit in age: Psal. 92.14. of renewing the youth as the Eagle, Psal. 103.5. shee in age breaking off her beak, and renewing her feed­ing, doth renew her youth. If old men did live by promise, [Page 551] and feed as savourily and fully [...]pon the Ordinances, as in [...]outh, their affections would [...]e as lively as then, and their [...]odies waking.

Directions to prevent sleeping in night family-exercises.

• 1. Put them not off too long, get to them as soon as may [...]e.
• 2. If they cannot well be [...]one till it be late, dispatch [...]hem before supper: we say in [...]ur proverb, When the belly is [...]ull the bones would be at rest, which is specially true after [...]abour, Eccles. 5.12.
• 3. If that cannot be, then [...]e short in them, a thing which many will greedily take hold of, thinking all praier time to be lost: but if it be observed, out of conscience, will be found [Page 552] usefull. We are so to perform good duties that they may have all our strength for present, and our honourable esteem after­ward, which will not be, if we be long in them, we or ours will fall asleep, so our strength will be denied: and if we sin in duty: we shall lesse love and esteem duty, one sin draws on another.

CHAP. VII. Of the sixth and last hinderance of instant worshipping of God, Slothfullnesse.

HAving finished the fift hinderance of our earnest worshipping of God, sleep. I now come to the sixth and last slothfullnesse, which the Apo­stle here delivers, as an oppo­site to fervency of spirit, and therefore an hinderance to it. In this verse the Apostle doth [Page 554] direct in the manner, and end of all our service to God and man: for the manner, it must be with fervency, fervent in spirit: for the end, it must be to serve God, not our selves or others, but in the first place, and chief­ly to serve God, for his use and advantage. That they might not be hindred in this fervency, he discovers the impediment of it, which he diswadeth them from, viz. slothfullnes. Though this verse may seem to be re­strained to the duties of charity, because they immediately goe before, yet as much may be said for the duties of piety, for they immediately follow after, ver. 13. rejoycing in hope, patient in tribulation, continuing instant in praier. Being therefore set in the middle between both the duties of piety and charity, it [Page 555] may most fitly be applied to both, nay we shall do wrong, if we take it from either. Beside, the object whereabout fervency is to be exercised, and sloth avoid­ed is generall, propounded with­out restraint or limitation. Not slothfull in businesse; he doth not say in love, in giving ho­nour, in hospitality, in distri­buting to the necessity of the Saints, but in businesse, any se­rious labour or exercise, (as the word signifieth) whether it con­cern God or man. I shall ap­ply it to my purpose in hand, spirituall businesse and imploy­ment, whereof the Apostle treateth in the chapter, as well as of civill and outward offices of love to our neighbour. The Apostle exhorteth to fervency of spirit in such imployments, and to help that way, dehort­eth [Page 556] from slothfullnesse, imply­ing that it is an opposite, and enemy to fervency, they can­not consist and stand together, sloth will hinder fervency, and fervency will hinder sloth.

N. Sloth is an hinderance to fervency in spirituall businesse. Not slothfull but fervent, take away sloth, or there will be no fervency: a slothfull spirit brings forth cold service. What was the reason the fervant that had but one tallent, did hide it, and not imploy it, some increase he might have gotten, though not so much as the rest? Our Saviour renders the reason, Matth. 25.26. Thou wicked and slothfull servant. He was a wic­ked servant of an ill spirit, fit­ter to think hardly of his ma­ster, then to doe his duty: and a slothfull servant that had no [Page 557] minde to take pains: shewing us [...]hat slothfullnesse is an enemy [...]nto use and increase of talents [...]or Gods advantage, Heb. 6.12. When the Apostle desired to [...]inde up the Hebrews to an [...]igher pitch of knowledge, v. 1. Of love, ver. 10. Of hope, ver. 11. of faith and patience, ver. 12. Which if th [...]y were in them and did abound, they should not be [...]arren and unfruitfull, 2 Pet. 1.8. He did not onely presse them [...]ereunto from the danger of Apostacy, from the recom­ [...]ence of reward, and the ex­ample of the Saints, but also direct to the use of means, viz. diligence, ver. 11. The contrary whereto is sloth, which he de­horteth from, viz. That ye be [...]ot slothfull, but followers of [...]hem, implying, that sloth will [...]and in the way of forward­nesse [Page 558] and zeal in holy waies.

Let us enquire three things,

• 1. What this sloth is?
• 2. Whence it comes?
• 3. How it hin­ders our fer­vency in spiri­tuall duties.

Quest. What is this sloth?

Answ. It is an evil disposition of soul and body, whereby a man is addicted to ease, and a­voideth disquieting actions.

This discription of sloth hath three things in it.

1. The generall nature of sloth what it hath common with other things: it is a dispo­sition, an inclination and affe­ction, not an act, but a fountain of actions. It is an evil, not a good disposition, a branch of Originall depravation, contra­ry [Page 559] to the Image of God, of whom Christ saith, John 5.17. My father worketh hitherto, there­ [...]ore the image of Satan.

2. The subject of it, it is not [...]he soul alone, or body alone, [...]ut soul and body both, soul [...]nd body are capable of labour, [...]herefore of sloth, which is contrary to labour. In this place [...]othfullnesse is opposed to fer­ [...]ency of spirit, implying there [...]s a sloth in the spirit that damps t [...]e fervency, and Prov. 21.25. The spirit of God saith of the loathfull man, that his hands [...]suse to labour: there is there­ [...]ore a sloth of the body; and [...]hap. 10.26. He speaketh of a [...]luggish messenger, one that goes and comes slowly, is slow [...]n dispatch of businesse, leaden­ [...]eel'd as we say.

3. The particular nature of [Page 560] it, that whereby it differeth from other things, it is an affection to ease, and stands in oppositi­tion to disquieting actions. This appears by the gestures and speeches whereby slothfullnesse doth expresse it self: The ge­stures of slothfullnesse are these: He foldeth his hands together, Eccles. 4.5. The fool foldeth his hands together, whil'st o­thers open their hands, spread them abroad, and stretch them out to labour, he foldeth them together, maketh one to em­brace another for ease; He hi­deth his hand in his bosome, and will not bring it again to his mouth, Prov. 19.24. The warmth of his bosome pleaseth him, for that end he puts his hand there, and thence he will not remove it: Prov. 26.14. As the door turneth upon the hinges, so doth [Page 561] the slothfull upon his bed. A door upon the hinges easily turneth, to open and shut, on one side, and on another, but doth not turne off the hinges; So the [...]lothfull man doth roll from side to side on his bed, for ease [...]ake, when he is weary on one side, he turneth to another, but turneth not off his bed. The speeches of sloth are such as these; Eccles. 4.6. Better is a handfull with quietnesse, then both the hands full with travell and vexation of spirit: what ever he hath or wanteth, he would have quiet; and his opinion is, that a little with ease, is better then as much again with trouble of minde and body: Prov. 22.13. The slothfull man saith, there is a Lion without, I shall he slain in the streets; There is no safety in stirring out of doors, there­fore [Page 562] he will keep within, all safe­ty is in the house, but nothing but danger abroad, if he should stir about any businesse. His dis­couragement from labour, is dif­ficulty and trouble: Pro. 15.19. The way of the slothfull man is as a hedge of thornes: when he should goe about any businesse, it seems as troublesom to him, as a mans way that must goe thorow an hedge of thornes; no com­fort, nothing but vexation to be found: Prov. 20.4. The sl [...]g­gard will not plow by reason of the cold; He cannot endure the could though for profit, he is all for warmth and ease. The slothfull mans work tends to ease, rather then to labour: is a cessation from pains-taking, a life of rest, rather then of la­bour, as the holy Ghost decla­reth [...]: Prov. 6.9, 10. How long [Page 563] wilt thou sleep, O sluggard? When wilt thou rise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep; A slothfull man dwells upon [...]ase, gives himself much to sleep, and will not be drawn to labour.

Quest. Whence comes this sloth?

Answ. It is the fruit of the fall, which hath brought about a double cause of sloth, one within us, and another without us. The cause of sloth within us is,

1. The losse of inward strength, activity and ability unto action, the native and naturall strength of soul and body is gone, we are altogether weaknesse and insufficiency, and how should a man be willing unto that he is too weak for? Naturally we [Page 564] know not how to doe things in the best way; we know not the benefit of labour; our will is perverse, refusing what we should chuse, and our affections carelesse, so that we cannot set about any action without in­ward trouble and disquiet, in regard of our unfitnesse.

2. The contrariety that is in our nature to the law of God: if God would have us love la­bour, we love sleep, Prov. 20.13. and so abhorre labour. The outward cause of sloth is the tra­vell and toil, which sin hath made unavoidably to accompa­ny all actions, as a punishment and part of the curse which God hath threatned, and man deser­ved, (wherein he is separated from God, who is in a condi­tion all of comfort, and works all his works with ease and com­fort) [Page 565] whereas man in innocency should have laboured without trouble: Gen. 2.15. God set Adam to dresse the garden of Eden, and to keep it, but speaks of no toil. Adam was made perfectly fit for all imployment, and fitnesse for action causeth comfort therein. The blessing of God also was perfectly up­on him, he dwelt in the midst of blessing: and Prov. 10.21. The blessing of God maketh rich, and he addeth no sorrow with it; Where Gods blessing is, there sorrow cannot be, if it be in perfection and fullnesse as with Adam. But now that sin hath entred into the world, and the curse of God by sin, a man can­not use any power of soul, or part of body, without vexati­on and toil: the soul is vexed in its labour: Eccles. 1.13. I gave [Page 566] my heart to seek and search out by wisdom, concerning all things that are done under the heaven: this sore travell hath God given to the sonnes of men, to be exercised therewith; Let a man set a work his wisdom, to finde out the se­crets of actions, he shall finde that travell sore and grievous, to exercise and humble him therewith, vers. 17, 18. I gave my heart to know wisdome, and to know madnesse and folly: I perceived that this also is vex­ation of spirit. For in much wisdome is much grief: and he that increaseth knowledge, in­creaseth sorrow. The labours of the soul, the exercise of wis­dome, and knowledge in the means thereof, is accompanied with grief, and sorrow, and vexation of minde. The body is toiled and wearied in it's la­bour, [Page 567] sweat forced out, and strength weakned, Gen. 3.19. In the sweat of thy face shalt thou eat bread, Gen. 5.29. This shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed. The curse of God upon the ground did not bring man labour, but toilsome, painfull afflictive labour. This outward trouble which accompanieth all labour, meeting with an inward love of ease and aversnes unto labour, must needs further and increase the same. When a man findes himselfe unfit for action, and therefore disquietnes will arise from that unfitnes, it will make him backward thereunto; but when he considereth dis­quietnes from within, shall be met with outward trouble, that cleaves fast even by the bond [Page 568] and tie of Gods truth unto all labour, it will make him more backward.

Most of all are these causes of sloth found in spirituall acti­ons, inward and outward dis­quiet.

1. Because our greatest weak­nes and insufficiency lies in spi­rituall actions, mans perfection in innocency was to be after Gods Image, so that though he could perfectly dresse and keep the garden, do the work of his particular calling, rule and go­vern all the creatures put under his feet: yet he could best do those works that come nearest to the works of God, spirituall and divine actions, love the chief good, and delight him­self in communion with God: on the contrary now he hath lost the Image of God, he can [Page 569] do any thing better then spiri­tuall actions; naturall and civil actions he can do, but expresse no life of grace & holines there­in, no more then a dead man can expresse naturall life. And when God hath bestowed grace upon men, yet that is but imperfect, the contrary sloth doth remain; spirituall actions are still above, and most contrary to the natu­rall temper, so that the soul quickned by grace is most unfit for them, therefore most disqui­et will thence arise to their souls, which will make them more backward to them then to other actions, any farther then faith assisted by the Spirit of God, doth apply and make use of the all-sufficiency of Christ: doth not experience tell us that the vexation which ariseth from sense of insuffici­ence [Page 570] unto spirituall duties, doth keep back and is a continuall clogge unto them in the way to such performances. Beside our nature is enmity to the law of God, Rom. 8.7. therefore most enmity to that which is most Gods law, as the command­ments of the first table.

2. The curse lies heavier up­on spirituall actions, the curse of sorrow that attends actions, for where the blessings of comfort did most appear, there the cause of sorrow will be most mani­fested, but the blessing of com­fort was especially contained in spirituall actions, because a man in them did come nearest to God, and had most to do with him, the fountain of comfort therefore the curse of sorrow is most found in spirituall actions, because in them naturally a man [Page 571] is furthest from God, and doth [...]east expresse him. And though the godly do finde much sweet­nesse and comfort in holy du­ties, more then in other actions, yet they tast of the curse here, more then elsewhere, they finde more travill trouble and sorrow attending spirituall actions then any other; the sweat of their browes and wearines of their bodies is not so troublesome, as the pain of their hearts in ho­ly duties; their generall calling is more sorrowfull and bitter then their particular; an harder matter to keep their thoughts close to good duties, then to their particular callings; their mindes are more vexed and their bodies more tired in good performances then with so much labour any where else. If most disquiet from within and [Page 572] from without be found in spiri­tuall actions, then there is most cause of spirituall sloth.

This spirituall sloth that hin­ders our fervent performance of good duties is improved and in­creased sundry wayes.

1. By ignorance of three things.

1. Our necessity and want of spirituall actions, we see not what need we have to pray much, and hear much, because we naturally want Gods favour grace apart in heaven, and they that are renewed have but little grace, much to do with it and much opposition against it, yet know not what need they have of the increase of grace. When our Saviour commandeth his Disciples, Matth. 6.31, 33. to take no thought, saying, what shall we eat, or what shall we drink? [Page 573] or where withall shall we be clothed, But first seek the kingdome of God and his righteousnes: doth he not give us to understand that they, and so we, are more sensible of wants for our bodies then for our soules, that we had need be called from the one unto the other.

2. Ignorance of the worth and excellency of holy duties, which have a worth above o­ther actions, inasmuch as they are commanded in the first place, do require more expres­sion of grace, do more imme­diately concern God, do bring more honour to him; we do du­ties on Gods day and at other times, because God command­eth them, others do so, and we are wont so to do, but we look at them as mean work, as poor imployment, we do not see the [Page 574] hidden worth and excellency of them; It is not in vain, that the Lord saith, Isa. 58.13. they should call the Sabbath honou­rable. It is one thing to keep the Sabbath and another thing to keep it as an high day, a day of honour, thinking our ordinary worldly thoughts, words and works, too mean and base for it: we perform good duties, but we know not the honour of them; if we did we should not be ashamed of good speeches and actions, as if they were matter of shame rather then ho­nour.

3. Ignorance of the benefit and good that redounds unto us by the performance of good du­ties, as increase of our commu­nion with God, increase of his Image in us, increase of peace and comfort, increase of all o­ther [Page 575] good things. Why doth God so frequently use the ar­gument from the benefit, to move us unto performance of them? but to declare our igno­rance herein, as well as to de­clare his bounty, and to meet with our self-love and desire of our own good. If we know ex­perimentally the trouble and toil of good duties, and not so well know our want, the worth and benefit of them, how should we but be backward unto them, as disquieting us without any great necessity, worth or benefit to countervail that disquiet.

2. Spirituall sloth is impro­ved and increased by false rea­sonings in our mindes. For in­stance,

1. Lesse frequencie in per­forming good duties and fer­vencie will serve the turne, and [Page 576] if lesse will do what needs more. Are not the hearts even of the godly apt to say, what need we be so often in prayer, and take so much paines with our hearts therein? surely God is not so strict, nor the way to heaven so streight? Why doth the Apostle call for all diligence in the ad­ding of grace to grace, 2 Pet. 1.5. and in making our calling and election sure, vers. 10. but that we thinke a little will serve? Why doth our Saviour call the way to heaven a strait gate, and narrow way, Ma [...]th. 7.14. and command us to strive to enter in, Luke. 13.24. but that we are not easily possessed, that so much paines is required in good du­ties, as indeed there is? especi­ally others do cry out of them as prodigalls, that take much paines, in hearing, praying, and [Page 577] are not backward to say, that they hope to get to heaven with lesse adoe, and if lesse will not serve, God helpe them; That there is no need of so much paines in good duties, they un­dertake to prove by experience; others (say they) have done well, others have done well in times past, and do well now, that take not so much pains, spend not so much time in good duties, labour not so much with their hearts, were not such and such honest men? were they not well thought of, of the Church of God? are they not gon to heaven? dare you think otherwise? yet they were not forward, strict, and precise as some, they went on fairely and made not so great a noise and stirre in religion. Are not such and such now well thought of, [Page 578] you would be loath to think they do not fear God, that they shall not go to heaven, yet they do not so much as keep company with the godly, you can discern in them no great la­bour and pains-taking for hea­ven, one may therefore do well, and get well to heaven, where nothing will be wanting, with­out so much adoe; the labour then is well spared, so saith sloth, spare what one can; but reason grounded, upon experi­ence saith, a man may do well without so much labour, there­fore spare it. This reasoning is false, for suppose some have gotten to heaven, and shall get to heaven, that are not so dili­gent in good wayes, and so shall do well in the end, yet they do not so well in the way. Who knows what smart their sloth [Page 579] costs them, in life, in time of sicknes, in the houre of death? who knows what peace, com­fort, grace, what heaven upon earth they deprive themselves of? who knows how God in Ordinances would raise them up to heaven, and come down from heaven unto them, were they more carefull to take pains? Nor do they so well in the end, they shall have lesse grace, and glory in heaven, lesse of God, and so be lesse happy: They shall have a crown, but not be set with pearls; they shall sit in thrones, but not so near the King of Kings, as others; they shall be filled with the ri­vers of Gods pleasures, but their vessells shall not be so able to contain as others.

2. There is no profit in per­forming good duties, we shall [Page 580] fare no otherwise, no better, in performing them, then if we neglected them, Job 21.15. What profit should we have, if we pray unto him? We say in our pro­verb, as good sit for nought, as work for nought: this keeps men from the work and labour of prayer, a conceit there is no profit in it, they see no good come of it; they that pray much and spend much time in religi­ous exercises, are as poor in the world, as much despised and af­flicted as any, yea and more, Mal. 3.14. Ye have said, it is vain to serve God and what profit is it that we have kept his ordinances, and walked mournfully before the Lord of hosts? They are not a­shamed to say, that it is vain to serve God, an unprofitable way, and they undertake to prove it by their own experience, they [Page 581] have kept Gods Ordinances, and have mourned for their fai­lings, yet have found no bene­fit, things have gon no better with them, Jer. 44.17.18. they speak their mindes fully since they left off burning incense to the Queen of heaven, they wan­ted all things, and were consu­med with famine and sword, but when they did burn incense to the Queen of heaven, they had plenty of victuals, were well and saw no evil: so the godly have times of temptation, wherein carnall reason, assisted by Satan, doth prevail to make them think and say, all their sincerity is in vain, and the pains they have taken in Gods service, Psal. 73.13. Verily, I have clensed my heart in vain, and washed mine hands in innocency, he thought that neither the pu­rity [Page 582] of his heart, nor innocency of his conversation was to any purpose, he should be never the better for it. Nay, because the more they pray and walk in the use of Gods means, sometimes the worse matters are with them in providence; are they not rea­dy to reason from sense, that there is no benefit in precisenes and strictnes. This is a false rea­soning, Psal. 19.11. There is re­ward and great reward. If so small a matter, as a cup of cold water, given for Gods sake, shall not go unrewarded: how much lesse greater matters? Gods righteousnes is ingaged, Heb. 6.10. He may as soon cease to be righteous, as leave unrewarded the labour of his peoples love.

3. So much pains and care about good duties will hinder the particular calling, and so the [Page 583] benefits of this life, and bring poverty. And though the godly do not expressely say so, as o­thers will, yet would they not take more pains about good du­ties, if they did think it would not hinder their particular cal­ling and profit, which they are so sensible of. This is a false reasoning, for though carefull and fervent performances of du­ties may take up more time, yet if it bring a double blessing what losse will there be? That it is thus, we may see in the case of the Iewes, Hag. 1.2. They did not refuse to build the Temple and therein to take care of the Lords worship, but they were carelesse of it, and for carelesse­nesse he doth reprove them. This people say, the time is not yet come, the time that the Lords house should be built, at [Page 584] present they wanted opportuni­ty, and hoped they should have opportunity afterward, but would not try whether oppor­tunity would serve. See how this carelessenes of Gods ser­vice did redound to the frustra­ting of all their care about their own occasions, vers. 6. ye have sown much and brought in little, he that earneth wages, earn­eth wages, to put it into a bagge with holes, their la­bour did not prosper, they were not the richer for their sow­ing and labouring, they look­ed for much and it came to lit­tle, vers. 9. I did blow upon it, I called for a drought, Why? because my house is wast, and ye run every one to your own house. Their too much care of their own occasions and care­lessenes of Gods service, got [Page 585] them nothing, but it lost them much: Chap. 2.16, 17. When one came to a heap of twenty measures, there were but ten; when one came to the presse fat, to draw out fifty vessels, there were but twenty. When come doth not prove doth not fill, men do not con­sider that this is, because they take more care about their own matters, then Gods service. It follows, I smote you with blasting and mildew, and with hail in all the labours of your hands, when mens corn is spoiled with blast­ing, and mildew, and hail, they do not consider it is, because they are carelesse of Sabbaths, and Ordinances of God, more care­lesse of his service, then their own occasions: on the other side, see, how care of Gods ser­vice brings a blessing upon our occasions, vers. 18, 19. Consi­der [Page 586] from this day, that the foun­dation of the Lords Temple was laid, consider it, from this day I will blesse you. And that they may know that the Lord doth blesse them because of their care of his worship, he ad­deth; Is the seed yet in the barn? Is it already past Gods blessing? yea as yet the vine and the fig-tree, and the pomgranet, and the Olive tree hath not brought forth: Zach. 8.10.11. before this time there was no hire for man nor any for beast, but now I will not be as in the former dayes, for the seed shall be prosperous, &c. so that what time Gods service takes up from our callings, it will abundantly make up in blessing; and it must needs be so, for all successe is Gods, Psal. 127.1. Except the Lord build the house, they labour in vain that build it, [Page 587] and where God is best served, he will bestow the most bles­sing.

4. The comfort will not countervail the sorrow, the ease, the difficulty, the rest the labour. Thus much we may gather from the sluggards speech, Eccl. 4.6. Better is a handfull with quietnesse, then both the hands full with travell and vexation of spi­rit: He thinks the filling of both hands will not be answer­able to the pains taken therein, the lesse he hath, the lesse dis­quiet, and the more, the more disquiet, and that disquiet will not be exceeded by comfort and quiet, but the vexation seems to him more then the quiet, therefore one handfull is rather to be chosen, then both▪ because the lesse he hath, the lesse disquiet. So much also is [Page 588] implied in the spouse, her an­swer to Christ, calling on her to awake out of the bed of secu­rity, arise and open to him: Cant. 5.3. I have put off my coat, how shall I put it on? I have wash­ed my feet, how shall I defile them? Had she thought the benefit would have countervailed the trouble, she would not have made that exception. This is a false reasoning, for it saith; Christ hath not purchased so much as sin hath deserved.

5. As the difficulty, of good waies is unavoidable, so uncon­querable, not possible to over­come it, the evil, and discom­fort of good waies is destroying: Prov. 22.13. The slothfull man saith, their is a Lyon without: the difficulties of his way, are as unable to be overcome as a Lyon, he shall be slain in the [Page 589] streets, nothing but death and destruction lies before him: So, many think that frequency and earnestnes in good duties; much praying, hearing, reading, is the onely way to bring malan­cholly distractions, and mad­nes upon the soul, and diseases upon the body. Whereas it is the way of greatest promise, therefore of greatest blessing and good. The godly often think with David: 1 Sam. 27.1. They shall one day fall, never hold out, never goe thorow the difficulty of holy waies, nor the danger of them, they shall ne­ver hold up their heads with comfort. Elijah desires he might die, 1 King. 19. he thinks he can never keep his life, and upright­nes both: now Iezabell is so in­censed against him, whereas the waies of wisdom are waies of [Page 590] pleasantnes, and all his paths are peace, no waies are peace­able and pleasant but the waies of wisdom, and all her waies are so; Prov. 8.9. All the words of wisdom are plain to him that understandeth, so are the waies of wisdom plain to grace, though obscure and dark to cor­rupt nature: Prov. 14.6. Know­ledge is easy to him that under­standeth: to the spirituall un­derstanding, knowledge is ea­sy.

3. Spirituall sloth is impro­ved and increased by neglect of good duties, or carelesse per­formance of them. Neglect of good duties doth weaken di­ligence, for strength not exer­cised doth decrease, and doth increase sloth, because strength of opposition is removed, yea sloth is exercised. Carelesse [Page 591] performance doth increase sloth, because it is an act of it, and every act doth increase the ha­bit. Let a man pray or hear carelessely, and he shall be fit­ter to doe so another time. Let a man spend one Sabbath care­lesly, not minding whether he be at any publique exercise, and he sha [...]l be fitter to doe so ano­ther day, and at length he shall come to think, that there is no difference between the Lords day, and another day, and no matter how he spends it.

4. Spirituall sloth is impro­ved and increased, by too much use of sensible comforts, or car­nall sensuall use of them. When we are much in recreation, given to our appetite, to please and content our selves in sensi­ble things, it will cherish a love of ease, and an abhorring of [Page 592] trouble: Amos 6.1. Woe to them that are at ease in Zion; How doe they further themselves in ease? We finde in the sequel of the chapter; On the one hand they put farre away the evil day, they will not suffer thoughts of trou­ble to come neer them: on the other hand they eat the calves out of the stall, they drink wine in bowls, they invent to them­selves instruments of musick, they chant to the sound of the violl, they bring neer them all things that might please and content nature, that it increaseth the love of that ease and delight, and aversenesse unto trouble: they are not grieved for the af­fliction of Joseph; grief can get no place with them, be there never so great need.

2. If we doe not exceed in the measure of sensible good [Page 593] things, if we misse it in the end of the use of them, we desire sensible comforts for them­selves, onely the comfort of them, and not to fit us for Gods service: if ease be all our end, love, and desire of ease will be cherished by the use of them. Means doe not onely bring unto the end, but increase the desire of the end, by bringing the de­sire and the end together: good, the more enjoyed, the more de­sired, because by enjoyment we have experience of the good of it. If we desire outward good things for ease sake, and com­fort sake, because we would be freed from trouble, then the more we enjoy them, the more we shall love ease, because we shall more free the sweetnesse and content of it unto nature, whereas if we did use outward [Page 594] mercies, and sensible comforts; that we might be sitter for Gods service, we should finde our selves fitted by the use of them for his service, and finde our affection thereto increased; Means used for a sanctified end, doe increase ability, sanctified ability to attain that end.

Quest. How doth sloth hin­der our earnest worshipping of God?

Answ. Three waies.

1. As it stands in opposition to fervency, and so fights against it. Sloth stands in opposition to fervency, because it opposeth diligence, without which, fer­vency in Gods worship will not be attained. That fervency in Gods worship, will not be had without diligence, and pains­taking, appears by the com­mand of God: to seek the King­dom [Page 595] of God, and the righteousnesse thereof, Matth. 6.33. To work out our salvation, Phil. 2.12. To stirre up the gift of God, 2 Tim. 1.6. To contend for the faith, Jude 3. Which were in vain, if careles­nesse would serve the turne. It appears also by the different af­fectednesse in Gods worship in different Christians, the diligent and carelesse. May not they that observe it, see some more affected and taken up in the Or­dinances? and they are not the idle, carelesse Christians, but such as take pains, and make a labour of Gods service. It ap­pears further by the experience of the most diligent Christians, who finde a manifest difference in the hearts-warmth, and liber­ty of their hearts in holy duties, when they take pains with them, and when they are carelesse, or­dinarily [Page 596] they finde most pre­sence, and life of the spirit in worship, when they have taken most pains, to cleanse and em­pty the vessell of their hearts, fit for the breathing of the spi­rit, and have laboured most to stirre up grace in their hearts, fit to meet with Gods Spirit. Though it appear to be a truth, that fervency in Gods worship, will not be had without dili­gence, yet let us further see it in the causes thereof, which are,

1. The weaknesse of grace considered in it self. The weak­nesse of grace is this; that it is imperfect, we have not that full measure of strength, which we should have, and which we had in innocency, we have but a part of it, but a little part as Job saith: Iob 26.14. These are part of Gods waies, but how little a por­tion [Page 597] is heard of him? So could the godly look into their own hearts, they would admire what little grace they have, and that little they have is above, and contrary to that which is our nature since the fall, and is sub­ject to be made lesse, to be weak­ned. To make weak grace, bring forth strong acts, such as fervent worshipping of God is, will need pains and labour: things very weak are hardly strengthened. Hence is that exhortation of the Apostle, Heb. 12.12. Wherefore lift up the hands that hang down, and the feeble knees: He compares grace to faint hands and feeble knees, which are not easily strengthen­ed; Let a man lift up hands that are weak in the joints, they will presently fall down again, he must make a continuall labour [Page 598] and work of it: Let a man lift up feeble knees, it will cost him some pains, and they will pre­sently sink down again; So if we will fervently worship God, we doe not lift up strong hands and knees, but feeble hands and knees which we shall finde to be a labour.

2. The direct opposition that is found against fervent worship­ping of God, both within us and without us. The opposi­tion within us is corruption, a disposition contrary, not one onely disposition of coldnesse in good duties, but many dispo­sitions, many seeds of sin, all these are one nature, they have had longer time of groath in our hearts then grace, they lie at the very root of grace, as suckers at the root of a tree, to suck a­way the nourishment; some of [Page 599] them are ever working, every act doth weaken grace: Rom. 7.23. I finde a law in my mem­bers, warring against the law of my minde. Not onely doth cor­ruption work in the parts of the body, which the Apostle calls the members, but it works in opposition to grace, as an ad­versary to it, on purpose to foil and overthrow it: 1 Pet. 2.11. Abstain from fleshly lusts; Why? they warre against the soul, they doe not onely work in the soul, but warre against the spiritualnes of the soul, to make it wholly sensuall and carnall.

The opposition without us is,

1. Satan, who is our adversa­ry, as gracious, because therein we are contrary to him. When we were perfectly fit to worship God, and he had lesse advan­tage against us, yet he was ne­ver [Page 600] quiet, till he had utterly made us unfit to worship God; how much more will he now indea­vour to make us unfit, when we are in some measure fit again, and he hath more advantage a­gainst us? When the Apostle, Rom. 16.19, 20. had told the Romans of the commendation of their obedience every where, and had exhorted them to be wise unto that which is good, how seasonably doth he adde? The God of peace shall bruise Satan under your feet short; for they might have objected, what an enemy Satan was to them, how he did blinde and befool them, and oppose them in what they should shew wisdom in, as in­deed he did? Satan is Gods e­nemy, he would have God to have no service at all, much lesse fervent service: the more [Page 601] service God hath, the lesse he hath, and the better service God hath, the worse he hath, for no man can service two masters. No finite being can bestow it self wholly two waies at the same time. Did not Satan himself set upon our Saviour, who was perfectly able to worship God, with desire that he would wor­ship him, and promised to give him all the Kingdoms of the world, and the glory of them, in way of recompence; which shewed his enmity unto Gods worship to be such, that he ca­red not what he gave, had he it in his power, so he could hin­der God of his service?

2. Our particular callings and the comforts of this life, which are not in themselves opposite to Gods service, for God hath made, and appointed nothing [Page 602] contrary unto himself, but sub­ordinate to himself, and a fur­therance in his service; our cal­lings as God hath commanded them, and the comforts of this life, as they are Gods good creatures and blessings, have a fitnesse in them to help and fur­ther us in Gods worship, but corruption doth make more ad­vantage of them then grace, be­cause of our carelesnesse in the use of them, and want of exer­cising the grace of God in the use of them, and so they rather hinder us, then further us.

3. The common and gene­rall sinfulnesse of the times and places in which we live, this is, as much cold water poured upon the fire of our love, Mat. 24.12. Because iniquity shall a­bound, the love of many shall wax cold. A flood of iniquity, will a [Page 603] thousand to one, cool and abate the heart of the warm hearted: for in respect of men they have many hinderances, and but few helps. Example hath a great force in us, especially if it be generall, for so it is the more example; particular and singu­lar forwardnesse, and strictnesse is observed, reproved and re­proached; Solitarinesse in any way is uncomfortable and so weakning; two are better then one, and more better then a few.

This opposition within us and without us, is therefore strengthened, because it is not scattered and divided, but uni­ted. If Satan be divided against Satan, his kingdom cannot stand, Matth. 12.26. Satan and corruption doe not work seve­ [...]ally by themselves, in opposi­tion [Page 604] to Gods service, but joint­ly both together: Satan works in and by corruption: Matth. 16.22, 23. When Peter diswa­ded our Saviour from going up to Jerusalem, there to suffer, say­ing, Master pity thy self, these things shall not be unto thee: our Saviour answereth, Get thee be­hinde me, Satan, for thou savourest not those things which be of God, but those things which be of men. He did perceive Satan working in Peters carnall disposition, which loves ease, but cannot endure trouble: Luk. 22.31, 32. Satan hath desired to winnow you as wheat: our Saviour saw that Satan would work with Pe­ters carnall worldly fear, to make him so shamefully deny his Lord and Master. So Satan doth work with our corruption, in the use of our callings, and [Page 605] outward comforts, to make us sin in them. Satan doth sometimes cast in temptations over, and besides, and without our cor­ruption, but he doth ordinarily assist, and work with our cor­ruption.

3. Fervency in Gods wor­ship will not be had without di­ligence, because to make grace fervent and lively, there must be assistance and influence from heaven; Rom. 8.26. The spirit helpeth our infirmity, for we know not how to pray as we ought: Jude 20. Praying in the Holy Ghost, we cannot pray without the assi­stance of Gods Spirit: Cant. 4.16. Awake, O North-winde, and come thou South, blow upon my gar­den, that the spices thereof may flow forth: our graces though the seed of them have taken root in our hearts, yet will not put forth, [Page 606] without the winde of heaven which bloweth where it listeth, without the Spirit of God doth breath upon them. The assi­stance of the spirit will not be had without diligence, these two goe together, and depend one upon another, our diligence and Gods assistance: Phil. 2.12, 13. Work out your salvation, for it is God that worketh both the will and the deed; God will no other­wise work in us, then as we work with him. The slothfull mans talent was hid in a napkin, no use made of it. The spirit will not breath in us, without our diligence and pains.

1. Because the spirit is at pains to assist and strengthen grace; will he take pains for us, and will he allow us to take no pains for our selves? he is at pains in his Ordinances, at pains by affli­ctions, [Page 607] at pains to oppose cor­ruption, to watch advantages, to help grace. Shall the spirit take pains for us, and we be idle?

2. It agrees and suits well to the worth and dignity of the spirits assistance to cost pains, Shall common matters, and matters of price, be had with one and the same labour? doth it not better agree to the worth of things, that different worth should challenge different la­bour, the lesse worth in things, the lesse labour about them, the more worth, the more la­bour? Thus our Saviour doth expresse things, Matth. 6.33. speaking of earthly good things, he saith, they shall be added to us, cast in as an over-plus, but speaking of heavenly things, he bids us seek the kingdom of [Page 608] God take pains about that, di­ligently imploy our selves; we must take no pains about earth­ly things, in comparison of the pains we take about spirituall things.

3. It will help to our prizing of the spirits assistance, and consequently to our thankful­nesse for it, not to attain it with­out pains, our knowledge of the worth of heavenly things is but little, it is increased by ex­perience of the difficulty in at­taining them; evil things come easily, good things hardly: and the more we know the worth of the spirits assistance, the more we shall value and prize it. Be­side, if the spirits assistance should not be so precious in it self, as it is, yet it is of worth to us, if we attain it by diligence, for it costeth us much, and what [Page 609] we pay much for, we set store by. And according as we prize the spirits assistance, we shall be thankfull for it: the greater good it is, the greater mercy from God to us, and the more cause of thanksgiving. If thus it be, that fervency in Gods worship, will not be had with­out diligence, because of the weaknesse of grace, the strong opposition against it, and the necessity the supply of the spirit, then sloth will hinder our ser­vent worshipping of God, for that is clean contrary to dili­gence, and doth destroy that where it prevails.

2. Sloth hinders our fervent worshipping of God, as it gives advantage to Satan, the enemy thereof. Satan hath alway a ready minde to hinder us in Gods service, but he hath not [Page 610] alwaies the same advantage, therefore he walks to and fro, seeking advantage; Sloth gives him advantage, not onely as it is a corruption, contrary to fer­vent worshipping of God, and suitable to the Devils dispositi­tion whereby he worketh, but also as it is a fit corruption, whereby to screw into the soul the Devils temptations against the fervency of Gods worship, as the difficulty, uncomforta­blenesse, needlesnesse, unprofi­tablenesse thereof, all these sloth stands ready to entertain, and is increased thereby. If lesse will serve, what needs more? If it be so hard a thing to serve God with earnestnesse, if there be no profit nor comfort in it, who would take the pains, though he had a love to pains? Much lesse where there is no love, as [Page 611] in sloth. The diligent man hath much adoe to withstand these temptations, they cause often waverings and staggerings in them, and present abatements of diligence, they make their hearts cold within them, much more must they take hold of the slothfull, who are prepared and ready for such temptations. Be­side, sloth doth give advantage to Satan, as it doth make no use of appointed strength against him. Duties of preparation un­to more solemn worship, are means of strength against Satan, labouring to hinder our ferven­cy in Gods worship, thereby we shake off sloth, stirre up dili­gence, procure the presence and power of the spirit. But sloth will either neglect duties of pre­paration, or carelesly perform them, and so the soul is stripped [Page 612] of that strength against Satan. Watchfulnesse in duty, is a means of strength against Satan, but watchfulnesse is too painfull for sloth: resisting of stirrings of corruption, and temptations of Satan in duties, is a means of strength against Satan: Jam. 4.7. Resist the devil and he will flee from you: He is a most impati­ent discontented creature, and cannot indure to be resisted, he will not there abide; but resi­stance of Satan is too painfull for sloth, it will not be done without a detestation of his temptations, and an increase of attention to Ordinances in hand.

3. Sloth hinders our fervent worshipping of God, as it doth grieve the holy spirit, and make it withdraw his working and as­sistance: it grieves the Spirit of God.

[Page 613]1. As it is contrary to its na­ture, which is all life and acti­on, compared to things most stirring and active, as the fire, the winde.

2. To its command, to be fervent in spirit, to be zealous, to be diligent, not to be sloth­full.

3. To its title, when it is cal­led a spirit of promise, Eph. 4.30. for sloth is not the condition and way of the promise, but dili­gence.

4. To its operation and work­ing, which is to baptize with fire, Matth. 3.11. The spirit doth besprinkle the soul with infla­med affections toward God and his service. Sloth being thus contrary to the spirit, must needs grieve the spirit, and the spirit grieved, will reserve its assistance, without which we [Page 614] cannot fervently worship God.

Vse. To inform us,

1. That God hath but little fervent worship. For

1. All unregenerate men are overwhelmed and drowned in sloth: there is not so much as a seed or principle of diligence, till grace come into the foul; all the service therefore of men destitute of grace, is cold and heartlesse, whatsoever it may seem, such onely as sloth will afford, and how full are our Congregations of unregenerate men and women.

2. There are many lazy and slothfull Christians, that do in­deed perform duties in publike and private, but they make no labour of them, they take no pains to prepare and fit their hearts, they are not diligent to get the assistance of the spirit, [Page 615] they say not with David, 2 Sam. 24.24. I will not offer to the Lord a sacrifice of that which cost me no­thing; they do not offer the Lord costly services, but cheap, such as cost them nothing; all their preparation to the duties of the Sabbath, is family duties, and it were well, if they did per­form them, so much the more carefully. No wonder that they are thus idle in Gods service: grace for want of ordinary ex­ercise is sluggish, they do not use their faith, love, and spiritu­all wisdom in their callings, and how should they be diligent in Gods worship. Their diligence is taken up other wayes, in some about some lust they savour. It was their case, Iames 4.2, 3. Ye fight and warre, yet ye have not, because ye aske not, ye aske and re­ceive not, because ye ask amisse, that [Page 616] you may consume it upon your lusts. They were so busie about their contentions and wranglings a­mongst themselves, that they could not pray at all, or if they did pray, it was for their lusts sake, to get advantage unto them. Thus a man may be con­versant about good duties, and his end not be Gods worship, but his own corruptions, that they may not be discovered, that the ragings of conscience may be quieted, that he may the more easily compasse his cor­rupt and sinfull ends. The dili­gence of others is taken up a­bo [...]t matters of the world, meat, drink, apparell, riches. This was their case, Iohn 6. they seem to take much pains to enjoy Christ his ministry, and miracles, they compasse land and sea, after they had enjoyed him at land, they [Page 617] take ship, and follow him. But he that knew what was in man, did see that their diligence was not pitched upon spirituall things, because it was taken up other wayes, vers. 26, 27. our Saviour peremptorily sets it down, as a most certain truth, Verily, verily, I say unto you, ye seek me not because ye saw the mi­racles, but because ye did eat of the loaves and were filled: their pains was not about their souls, but a­bout their bellies. And again, Labour not for the meat that perish­eth, but for the meat that endureth to everlasting life; they did take pains indeed, but not about e­verlasting food, wherein they might have honoured God much, Why so? their diligence was imployed about perishing food. Others their hearts are o­ver clouded with ignorance, and [Page 618] unacquaintance with their spiri­tuall estate, that they see not the necessity of diligence in holy duties, so that they want a main motive and whetstone unto pains-taking, knowledge of the necessity. Others through care­lessenesse, so long neglect their hearts that at length sloth ends in discouragement, they think their hearts are past pains, all labour will do no good, Prov. 24.30, 31. I went by the field of the slouthfull, and loe it was grown over with thorns, and nettles cove­red the face thereof, and the stone wall was broken down. So a sloth­full neglected heart will be so overgrown with lusts, that a man will be hopelesse of any good springing there.

3. The best of Gods servants, and the most diligent, how lit­tle pains do they take with their [Page 619] hearts unto Gods service? how unstable and unconstant are they that way? how soon doth discouragement take hold of them, when they feel their life and fervency in good duties to come hardly? I appeal to the consciences of Gods people, when we finde our hearts dead, and unaffected in Gods worship, do not our consciences smite us that we have been carelesse of preparation? Is not God for­ced to drive us unto carefull and conscionable worshipping of him by afflictions, we need his direction in doubts, his com­fort in sorrows, his deliverance out of troubles, else we would not pray so fervently, nor hear the word so attentively, do not our consciences thus witnesse? all these things do evidence that God hath but little fervent worship.

[Page 620]2. Who they are that do God the best service, spend the Sabbath best, and perform du­ties best, the labouring diligent Christian, they that think it no easy matter to serve God well. It is an ill thing for a soul to be troubled at the aproach of the Sabbath, because of it's own unfitnes, but it is a good signe that the soul apprehends some difficulty in keeping a Sabbath well.

2. To condemn this sloth­fullnesse in spirituall imploy­ment, this argument is suffici­ent, it puts off God with cold service, which is the greater sin, if we consider our ordinary and generall diligence in our own occasions. To take pains in earthly occasions, and to be carelesse in Gods worship is a great evill, we shall fully see [Page 621] it in three things.

1. Gods worship doth im­mediately concern God, our callings do immediately con­cern our selves; shall we do more for our selves then for God? set up our selves more then him? are we not his and not our own? and therefore bound to respect him more then our selves? Hear what our Saviour saith, Luk. 14.26. He that commeth to me, and hateth not father and mo­ther, yea and his own life, cannot be my disciple, that is, as Matthew saith, chap. 10.37. He that lo­veth friends or himself, more then Christ, is not worthy of him, God is better then our selves, therefore if we do not love him better then our selves, we are not fit to injoy him, but if we take more pains about our callings, then his service, we [Page 622] love our selves more then sin.

2. Gods service doth imme­diately concern our souls, our particular callings do immedi­ately concern our bodies; if we take more pains about our cal­lings then about Gods worship, we shew more care of our bo­dies then of our soules which is a folly; for our souls are the best part, our bodies are but dust, when our souls are absent, the worth of our bodies depends upon the indwelling of our soules, and not the worth of our souls upon our bodies. We may know where we ought to place our chiefest affection, by that of our Saviour, Matth. 10.28. fear not them that kill the body, but are not able to kill the soul, if they can kill but the body, no matter of fear, that must dye though they kill it not, if the soul be alive the [Page 623] body is safe though dead; The body lies open to the violence of man, the soul is out of his reach; the body falls short of the soul in excellency and there­fore lesse affection is due to it.

3. Gods service doth con­cern our welfare, not only for the present, but also, and especi­ally for eternity to come, our particular callings do concern onely the time present? shall we take more pains about the time present, which may be we know not how short, to be sure, but a moment, then about eter­nity, this is our Saviours argu­ment, and it is full of weight, Iohn 6.27. Labour not for the meat that perisheth, but for the meat that endureth to everlasting life. Ye will take pains and spend your labour, but do not mispend it, do not waste it, [Page 624] spend it not about perishing food, but about food that en­dureth everlastingly, earthly things have a time to be, and a time to perish; the wealth we have now, ere long we shall part with for ever; spirituall things have a time to be, and shall never cease to be, they therefore are worth your labour. Is not this spirituall sloth to be condemned, considering such are more diligent for themselves, then for God, for their bodies, then for their soules, for things perishing, then for things eter­nall? Will not the consciences of men condemn them for this sloth, in sicknesse? at the day of judgement? in hell, unto all eternity? doubtlesse it is so grosse a miscarriage that it can­not but lie heavy upon men, when they shall come to cast up [Page 625] their accounts, and sadly consi­der of things, when their con­sciences shall tell them, that they have risen early, and gon to bed late, about their own oc­casions, but have been too lazy, to read Gods word or to pray; they have endured hard labour before the Sabbath, and after the Sabbath; but on that day, they have been too sluggish to go to the house of God: the day appointed for spirituall labour, in Gods worship, for Gods glo­ry, hath been the day of their rest to recover their strength spent in the week, it may be in sinne, to be sure in their own occasions: surely this shall in­crease the torment of the damn­ed in hel, when they shall think with themselves; that had they been as painfull for their souls, as they were for their bodies, they had escaped that place of [Page 626] torment: Nay had they taken as much pains for their souls as for sinne, had they taken as much pains to go to the house of God on the Lords day, as they have done to go to the alehouse, in the week dayes, had they searched Gods book, but as much as they have tossed the cards and tables, yea it may be on the Lords day, they had been Saints in heaven.

3. To perswade the godly to shake off this sloth. If we prize the manner of Gods worship, and affect it, we must do so, if we care not how we pray or hear, if we think any affections are meet for him we may conti­nue our sloth. We finde this commanded, Josh. 22.5. Take di­ligent heed to keep the command­ment which Moses charged you, to love the Lord your God, to serve him with all your heart and with all [Page 627] your soul; take heed and diligent heed, Prov. 4.23. Keep thy heart with all diligence, we finde it commended, Act. 18.25. Apollo being fervent in spirit, taught di­ligenly the things of the Lord. 2 Cor. 8.7. The Apostle makes it part of the commendation of the Corinthians, that they did a­bound in all diligence. Of our Saviour the head of the Church, that he went about doing good, Act. 10.38. he did not onely do good, but was diligent therein. To discourage the more from sloth, and bring in love with di­ligence, consider how the wise­dome of the holy Ghost doth compare them in Solomons Pro­verbs; all which comparisons we may improve with advan­tage, against spirituall sloth, and for spirituall diligence, spirituall sloth being a greater sin, and ly­ing under an heavier curse, and [Page 628] spirituall diligence being a grea­ter grace, and attended with an happier blessing.

1. For wealth, Prov. 10.4. He becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich. It hold­eth especially true in spirituall riches, the slothfull Christian is poor in grace, the diligent Chri­stian is rich, hath store and a­bundance of precious grace, Prov. 18.8. He that is slothfull in his work, is brother to him that is a great waster, if a man have a good stock of grace, yet by slothfullnesse he will waste it, not labouring to increase it, he will diminish it, Prov. 20.4. the slug­ard shall beg in harvest and have nothing, they who have nothing of their own, nor no interest in them that have something are poor indeed, God will shut up the hearts of men towards sloth­full [Page 629] Christians, when they come to beg counsell and pray­ers, when they come to com­plain of their spirituall wants and poverty.

2. For honour, see how they are compared, Prov. 12.24. The hand of the diligent shall bear rule, but the slothfull shall be under tri­bute; A diligent Christian shall be a King in his own soul, and amongst the people of God, God will set him up, give him authority, and rule in their hearts, they that can rule them­selves, are fit to rule others, so do the diligent; but the sloth­full Christian shall be an under­ling in his own soul, and a­mongst the people of God, he shall be a slave and tributary to his lusts, Prov. 22.29.

3. For fruit of pains-taking, see how they are compared, Prov. 12.27. The slothfull man [Page 630] rosteth not that which he took in hunting, but the substance of the di­ligent man is precious. When a slothfull Christian hath taken some pains, for want of taking a little more he loseth that pains, as if an huntsman should take pains to kill an hare, and then through lazines should suffer the dogs, or some other to run away with it: for instance, a man is at pains to come to the house of God, to pray, in the word or prayer, his heart is much affect­ed, he goes his way and thinks no more of it, that man doth in great measure lose his labour. but the substance of a diligent man is precious, what he getteth by labour he doth not easily part with, he makes precious ac­count of it; that help of heart which a diligent Christian find­eth in the Ordinances of God, he thinks oft of, he improves by [Page 631] prayer, by praise, by treasuring up the same: he can tell you what it cost him to get down such a corruption, to get to such a frame of heart, to obtain such a mercy, how oft he praid, how long he waited, therefore he maketh a precious account thereof.

Lastly, That which is not the least to discourage us from sloth, it is full of pride and con­ceitednesse, Prov. 26.16. put the wisdome of seven men toge­ther, the sluggard conceits he goes beyond it, and no won­der, for he neither knows what he hath, nor what he wants, and ignorance is the mother and nurse of pride, If a man knew the thoughts of sluggish Chri­stians, he should finde that they think all is well with them, though a man may be able to convince them by reason, that [Page 632] things cannot be well with them. And the devil will not stick to tell them all is well to keep them from taking pains. It is a misery to have an heart em­pty of good, but to think an em­pty heart full, is a double mise­ry, so is it with the slothfull Christian.

To help against sloth and un­to diligence, it will be usefull first, To ponder these weighty considerations.

1. Fervency in Gods wor­ship, and ease cannot possibly stand together, whilst so great opposition remains both within us, and without us.

2. The difficulty and toil found in Gods service, is a bitter afflictive fruit of sin. Shall we not bear the burden we have brought upon our selves wil­lingly, though not cheerfully? It is a signe sinne is pardoned, [Page 633] when we have patience to bear the chastisement of sinne; it is a great favour when there is a will to bear, where there is no pow­er to shake off.

3. The deceitfull ease that proceeds from sloth, is both Gods losse, and thine, and who would covet that ease whereby God, and himself, his best friends must lose?

4. The more painfull the ser­vice of God is, the more sweet, for that sweetnes comes out of the strong, it is the delightfull fruit of a powerfull conquest o­ver corruption, of more honour done to God, of the condition of the promise performed with a greater measure of heavenly assistance.

5. If sloth prevail in thy soul, it will shut out diligence, but at the same time it shuts in more disquiet then ease, for sin is shut [Page 634] up in that ease; the disquiet of lawfull labour is but affliction; the ease of sloth is sin, and sin is attended with more trouble then ease, it will prove more easy to taste the sower of affliction, then the sweet of sin.

2. It will be usefull to inure our selves to the serious and thorough examination of our hearts, and waies, of our spiri­tuall estate, this will discover what need we have of diligence, and what hurt sloth hath done us. This cured Davids lazines, Psalm 119.59, 60. Though he were slow-paced in his obedi­ence in the neglect of this, yet when he was once past this dif­ficult usefull duty, he made haste, he lost no time, nor ground as formerly.

3. It will be usefull, not to cherish our pride, by poring up­on what we have atained, but to [Page 635] strengthen humility, by fre­quent, and serious meditation of what we want, and what is to be attained. This helped Paul, Phil. 3.13, 14. what he was come to was behind him, he could not so redily, and con­stantly look upon that, but what he was to come to, was before him in his eye, to alure and draw him forward. Looke we also upon what is before us. Hast at­tained some measure of ferven­cy? stay not gazing upon that, but look right forth, look on­ward; dost see what thou wantst? Look not so much upon thy work, as thy patter [...]; the affe­ction not onely of the best of creatures upon earth, but also and chiefly in heaven, the spirits of just men made perfect, yea the flaming Angels, yea the Lord Jesus Christ who had zeal e­nough to carry him through the [Page 636] flames of hell, to do his fathers will, in whose brest alone that fire of heavenly love dwels, that hath inflamed Saints on earth, and Saints in heaven, which we shall finde inflaming us more and more, as we draw near to look upon him as our pattern, with desire of imitation. The close of all, containing an help in all that hath gon before, (as prayer comes after the severall pieces of the spirituall armour: to help our skill in all, and the usefulnes of all, Ephe. 6.18.) may fitly be Davids prayer, when the people were warm hearted, in their offering to the building of the Temple for the publike so­lemn worship of God, 1 Chron. 29.18. O Lord God of Abraham, Isaac, and of Israel our fathers, keep this for ever in the imaginati­on of the thoughts of the heart of thy people, and prepare their heart unto thee.