AT the fourteenth verse, (which some make the first) of this Chapter, The Lord by the Prophet foretells the Destruction of the Babylonians, and Ruine of the As­syrian Monorchy, in favour to his oppressed people of the Iewes; and in Order to their Deliverance, For your sakes I have sent [that is will as sertainly send in due time, as if I had already sent) to Babylon, namely such unwelcome Messeng­ers and Instruments of vengeance, as the Medes & Persians, under the Conduct and Command of Cyrus, Gods appointed and An­ointed servant, to execute his holy purposes in the suddain unavoid­able overthrow of these barbarous and bloody enemies of the only Church he had then in the world: And because this might seem to be a matter of huge difficulty, very improbable and incredible considering the present power▪ & Grandure of the Caldeans, that had set their nest among the Stars, out of the reach of all dangers, as they imagined; therefore the Lord helps the faith of his people, by as­certing his relation to and interest in his people, whom those Cal­deans detained in Captivity, which oblidged him to do great things for their deliverance: I am the Lord, your Holy One, the Creator of Israel your King verse 15. And also by a Commemoration of his merveilous works for them of old, especially his conducting them through the red Sea, ruining the Chariot and Horse, the Army and power of Pharoah ver 15, 16. And why should they not believe, that he was able to do such works over again, considering that his hand was not shortned, nor his Power circumscribed or limited more [Page 2] than heretofore. Nay the Lord assures them that he would do for them yet greater things, that he would out-do what he had done before; bidding them not to remember the former things, nor con­sider the things of Old, for he would do a new thing ver. 18, 19. Not that he would have former works laid out of their minds and memo­ries; but to intimate he was about to work out such a deliverance for them by Cyrus, as especially such redemption in the fulnesse of time, by the Lord Jesus Christ and which was figured by that tem­poral deliverance, as should far surpasse all that had been wrought for them in former ages: He would make a way in the wildernesse and Rivers in the desert, vers. 19. Give them a plain, easie, ready passage into their own Land, and provide them of all conveniences in their travel to it▪ yea, so signally would the Lord own them [...] a way of protection, provision and special blessing, that the ve [...] beasts of the field, the Dragons and Owls should honour them, ver. 20. or God in them, doing them no harm, but shewing them [...] kind of reverence and awfull respect; or rather should fare the be [...]ter for their passage thorough these dry and thirsty places, sharei [...] with them in the waters God would provide for his peoples refr [...]ment, and so in their kind and way honour God for it: Or else the deliverance of Gods people should be such a magnificent st [...]ely work of providence, that not only men, but even the very beasts of the field should be amazed at it; and in stead of limiting or hin­dering them in their passage, would, if they had reason, adore God on that account: the Lord here foretells that the deliverance of the Jewes out of their captivity, especially the redemption of his Elect by the Messiah out of their spiritual bondage, should be very marvelous and glorious. And thus with respect to the de­liverance by Christ fore signified and figured by this deliverance by Cyrus, some conceive that by the beasts of the field, the Dragons and Owls or Ostriches, are intended the savage, wilde brutish Gentiles, that should drink of the waters of Life, the saving doct­rine of the Gospel, and so glorifie God: Moreover, if it should be any mans question why the Lord would do these new and mar­veilous things for the Jews, and his Elect among the Nations; he satisfies that inquiry, vers. 21. This People have I formed for my self. His own free grace had formed up the Jews into a Church [Page 3] and Common-wealth, made them his peculiar People; especially were his Elect formed by his grace for himself; which work of his grace engaged him to do more then ordinary works for them: Free grace was the first cause, and his glory was the last end of all he should do for them

Now, in the words read, as also in those that follow my text, the Lord prevents an objection, that might be made against the fulnesse of his graces, in all that he had done or should do for them, checks the arrogancy of that people, anticipates and argues down their swelling conceit, that the reason of their deliverance, and the wonderful appearances of God for them, was their dutifulnesse and diligence in his service, or some worthinesse of their own; as, you know, they were wont to entertain a very good opinion of them­selves, when they had very little reason: Such swelling bladders are poor creatures, vainly puffed by their fleshly mind, with a proud conceit of their own goodnesse, when they are full of nothing but air, wind, or what is worse. Now the Lord here pricks those blad­ders, pulls down those high conceits, demonstrates their obligation to his free grace and favour for all these things, that the mercy hi­therto shown them, and the deliverance that was in due time to be commanded for them, was not to be attributed to their prayers, sacrifices, services, good Abearing, or obliging deportments of themselves towards the Lord; but intirely, absolutely, solely ascri­bed to his gracious good pleasure. It was not on the account of their merits, but of his own free grace, in order to his own praise and glory, that he would deal so mercifully with them. The truth of this ascertion he confirms, and most convincingly makes cut in my text, wherein he upbraids them with their prodigious ingrati­tude, unkindnesse and utter unworthinesse of any favour from him, instancing in these particulars, instead of many demonstrations▪

For He charges them, 1. That they had not called upon Him▪ But thou hast not called upon me, O Jacob; I need not tell you that by Jacob, we are to understand the seed and posterity of Jacob & such as were descended from him, or the house of Jacob, as they are sometimes Denominated in Scripture. The Lord here challengeth the Jewes with a grievous omission or neglect of calling upon him▪ Now though the Invocation of God, is not the w [...]o [...]e of Gods [Page 4] worship, yet being a special part of it, it is by a synecdoche very usual in Gods word put for the whole worship of God; so it is said when Enos was born to Seth, then men began to cal upon the name of the Lord, Gen. 4 26. That is, as may be probably conceived, those of Seth's family began to seperate themselves, and worship apart from Cain's wicked apostaticall family, whence arose that distincti­on of the sons and daughters of God, from the sons and daugh­ters of men. Poure out thy wrath (saith the Psalmist) on the hea [...] then that have not known thee, and upon the Kingdoms that have not called upon thy Name, Psal. 79.6. By calling upon God, or the Name of God, we must frequently understand the whole worship of God, in all the parts of it. Thus, in the text, the Lord upbraids the Jews with their neglect of his worship. Thou hast not called upon me, that is, worshipped me, O Jacob. A strange charge it may seem, and questionless unexpected and very surprizing to the Iews that cryed the temple of the Lord, were haughty because of Gods holy mountain: sought God dayly, delighted to know his wayes, as a Nation that did righteousness, and forsook not the ordi­nance of their God, Isa. 28.2. gloried in their services, boasted of the multitude of their sacrifices and oblations, superarogated in their own opinion, and exceeded rather then came short, and were de­ficient as to frequency and diligence in the worship of God.

Nevertheless, the Lord upbraids them with great neglect of his worship: Thou hast not called upon me, O Jacob: Had he said, Thou hast not called upon me, Oh Chaldean, or Egiptian, or any other heathen Kingdom, there had been nothing strange in it, but that Iacob, or the people of the Iews should be so charged, may look like a parodox indeed. But the meaning of God is, that they had not called upon him as they should have done, nor worshipped him in due manner. Doubtless, many there were that called upon him in truth, and worshipped him aright But the body of that people did all in hypocrisie, kept up a gaudy pageant of Religion, a form of godliness in prayers, sacrifices and other services, without life or power, which was very loathsome to the Lord: They rested in the exteriour part of duties; their externall ceremonial worship was not attended with internall morall worship of their souls in faith, love, and knowledge, humility, fear of God, and respect to his [Page 5] glory, and such like holy dispositions of soul as must accompany and animate outward worship, or else it is little better than mocking of God, and a solemn affront of His Majesty. They rested in ex­ternals, in shews, out-sides, appearances, godly performances, to look to; with their mouth and in their outward carriage they shewed much love to God, but their heart went after their covetousness, Ezek. 33.31. The grace of God was not their principal, nor His Glory the end of what they did: They fasted, but not unto the Lord, Zech. 7.5. There services were pompous operous, gaudy things, but live­less, superficiary, insignificant performances; all they did was to no purpose: To what purpose is the multitude of your sacrifices unto me? saith the Lord, Isai. 1.21. They are such as God required not, vers. 12. their oblations were vain, their incense abominati­on, their assemblies and solemn meetings on high dayes were iniqui­ties, loathsome, and troublesome to the Lord, vers. 13, 14. They made Religion a cloak to their vilanies, that they might drive a close unsuspected trade of wickedness, with less trouble to their own con­sciences, thought to make God amends with external worship for their morall enormities; would steal, murther, commit adultery, swear falsely, burn incense to Baal, and walk after other Gods: allow themselves in horrible impieties and immortalities, and then come and stand before the Lord in his house, and say, We are deli­vered to do all these abominations; Jer. 7.9, 10. They praised, but regarded iniquity in their hearts, They brought their sacrifices but with a wicked mind, Prov. 21.27. They drew near God with their mouth, and honoured him with their lips, but removed their hearts far from Him, Isa 29.13 God reckons such bodily exercise as nothing worth, no calling upon Him, no worshipping of Him, Thou hast not called upon Me, O Jacob, whatever thou hast pretended or imagined; but thou hast all this while been implicitly, and inter­pretatively, in [...] due construction, calling upon some fictitious deity, or strange God, that will be satisfied with sacrifices and ex­ternall worship, lip-labour and the carcases of duty without the soul of them. Hence we may observe in passage, and by the way, for I shal not fix upon it.

Doctr. That there may be little or no calling upon God indeed, where there is [...] calling upon Him. There may be no [Page 6] worship of God; where is in appearance much worship of Him. One would wonder God should challenge the Jews with the neglect of His worship, that fasted, and prayed, and sacrificed, and ac­counted it their glory to keep His ordinances; And yet thou hast not called upon Me, O Jacob, saith the Lord. If your criticall worship is in effect no worship in Gods account, external worship is requi­red, but never accepted without the inward soul worship▪ Many of these Jews were laborious in the externals of Religion; but be­cause there was no labour of their souls, no sincere engagement of their hearts and affections in them, the Lord tells them they had done nothing all the while, but offered affronts to His Majesty, put fallacies upon their own souls. Men may do many duties, and yet do none of them well, and consequently do none at all in Gods esti­mation: Men may go the round of duty and plod on in a course of Religious performances, and yet do nothing the while to any pur­pose. In all the duties of worship, it is not the bare outward acti­on, but the manner of performance that gives the denomination, and is rejected especially of the Lord. Hence Luther's Saying, that Adverbs are of more account with God than Verbs, meaning that the manner of our performances (which is commonly denoted by this or that Adverb) is more available with God than the bare performance of duty, which is usually exprest by some Verb or other. There are many necessary requisites, to and essential ingredients in the true wor­ship of Cod, which, if they be wanting, the external performance of it is as a thing of nought in Gods valuation; though the worship be materially good, not idolatrous, superstitious, uncommanded, or un­lawful in it self, but such as God hath instituted and enjoyned; yet it may be formally evil and want such conditions and qualifications, as would render it acceptable to God. Men may pray, hear, receive sacraments, be much in duties of worship, and yet do nothing from a principal of grace, in obedience to God, with a due respect to His glo­ry: and is not all this (think you) as good as nothing in point of accep­tation with the Lord? A man may be doing every day, and yet do nothing in Religion: All his prayers may be nothing else, but the lazie wishings and wouldings of sinfull sloath, the bablings of for­mality▪ the cravings inordinate, selfish, greedy cravings of his lusts, the discontented murmerings and grumblings of the flesh, or howlings [Page 7] in a time of affliction, Hosea 7.14. Yea, as the plowing of the wic­ked is sin, Prov. 21.4. so is his praying also. The sacrifice of the wicked is an abomination to the Lord, Prov. 15.8. God lookes with a gracious aspect on him that is poor, and of a contrite spirit, and trembles at His Word: But he that without these inward, holy dis­positions of spir [...] [...]ayeth an Oxe, is as if he slew a man, &c. Isa. 66.2.3. Of so little account with God is external worship without the internal, as He will hardly allow it the name of invocation and worship, but gives it very hard names, importing that such invocation, is indeed a great provocation of God. All the use that I would make of it, is in th [...]se three Words.

First, This may serve to check the pride and petulancy, to beat down the confidence and conceit of hypocrites, that glory in their performances, and reckon God indebted to them for their servi­vices: That think they have done some great matter when they have prayed, fasted, heard Gods word, done these or those duties, and bear themselves high upon the frequency of their external devotion, and think God doth them great wrong, if He doth not consider and reward, their diligence and dutifulness. No Hypocrite acts beyond the sphere of the Covenant of Works, but think, to winn it and wear it, And is (whatever he professeth) of a mercenary spirit, and quarrels with God, if he do not hear his prayers, and reward his services, so those supercilious, proud hypocrites; wherefore have we fasted (saith they▪) and thou seest not? Wherefore have we a [...]icted our souls, and thou takest no knowledge, Isa. 58 3. Thus they fly out and expos­tulate with God, because their external humiliations, and hypocri­tical performances were not regarded and rewarded according to their mind. There is this saucy spirit in all hypocrites. Ah! poor proud man, thou mayest boast of thy prayers and duties, and quarrells with God, that He doth not hear and reward, but thou hast no reason; for take this home with thee, thou hast never prayed in thy life, never called upon God to this day, thou hast done much in a way of duty, in thy kind and fond opinion of thy self, but as good as nothing in God's account. Thou hast more reason to admire the patience and mercy of God, for not punishing thee for such sinfull, as well as insignificant performances, then expostulate with Him, and question His justice, and faithfulness, because He h [...]th not rewarded them.

[Page 8] Secondly, We see, then we have great reason to examine our selves, and bring all our services to the test and touchstone of the Word of God, and try whither our worship of God is true or false, sincere or hypocritical; any thing, indeed, or nothing in God's esti­mation. What if God should say to thee, after all the prayers thou hast made, Fasts thou hast kept, Sermons thou hast heard, Sabbath-days, Lecture dayes, in season, and out of season, and Sacraments thou hast received: Man, Woman, thou hast never called upon Me, nor worshiped Me unto this day; no thou hast never yet prayed one Prayer, heard one Sermon, received one Sacrament, sanctified one Sabbath, done one duty of religious Worship. Truely, it is to be feared, this is the very case of many Professors amongst us. Oh! the cold, dead, sleepy Prayers in families, the dull and drowzie work we make on dayes of humiliation, the careless, fruitless hearing, the slight unwor­thy receiving of Sacraments that is amongst us: May we not fear this is the general condition of Professors amongst us in these secure and perrilous times. We can travel into a Road of Duty, jogg on in a formal, heartless manner, in a way of religious performances: But Oh, where is the reverance of the Divine Majesty, the faith in His Son and Promises, the hope in His mercie, the love to Him and the zeal for His glory, the unutterable groans, and fervency of spirit, the attention of mind and intention of will and affections, to such like gra­cious dispositions and qualifications of the worship of God? Are not these things growen out of fashion with us? I doubt not but there are many (through grace) among us that call upon God in truth, wrestling Israels, a generation of seekers, praying souls that can weep and make supplication, and prevail with God in a princely manner: Many that pray, and hear and receive Sacraments, and worship God in spirit and in truth, that are accepted, acknowleldg­ed, owned, and shal be rewarded as true worshippers. I would not be all in complaining, it is good to be thankful for what there is of God among us Many there are of the good old generation, many of the middle and of the young generation; yea, more, I doubt not, then we are aware of, that call upon God, in sincerity; yea, there may be many a wise Virgin in a slumbering fit that may say (with the spouse, Cantic. 5.2. I sleep but my heart waketh; That must by no means be secluded, and so shut out of the company [Page 9] of true worshippers. As there were seven thousand in Elijah's time, a time of the greatest Apostacy of Israel that had not bowed a knee to Baal, nor defiled themselves with idolatrous worship; so, no doubt, there were many thousands that called upon God, and worshiped Him indeed, even in those degenerous times, when the Lord said, Thou hast not called upon me, O Iacob: But He speakes of the bo­dy of that People that were hypocritical, formall, and irreligious: So questionless we have many among us in these dayes of degenera­cy and apostacy, that worship God aright and seek Him with their whole heart, bear up the Pillars of our Land, Are the Chariots and Horse-men of our Israel, and can do wonders upon their knees. But what shal we say or think of the body of this People? May not God upbraid us, and say, Thou hast not called upon Me, O New-England? Do not many prophanely neglect the worship of God in publick assemblies, in their families, in secret? Do not more perform it in such an unworthy manner, as God will never acknowledge it for His worship; yea, though it be a time of fear and danger, wherein the blessed God, New-Englands best friend, the hope of our Israel and Saviour thereof in time of trouble, threa­tens us to be gone and carry away all our pleasant things, and our glory with Him: Yet, may we not say with the Prophet? There is none (that is, few or none in comparison) that call upon His Name and stir up themselves to take hold of Him Isai. 64.7. Good it will be for us to consider it in order to our humiliation and reformation. I know indeed, it is better for men to call upon God and worship Him as they can, then prophanely to neglect it: but assuredly ex­ternall worship, without internall, morall worship, will be of no ac­count with God, nor is by any means to be rested in. And if this be all the worship that the body of Professors among us tender unto God, we are in a very bad condition; it had need to be well con­sidered and laid to heart by us.

Thirdly, Labour we then to call upon God and worship Him in truth: To tender such homage and service to Him as He will graci­ously accept as such. Let us make sure that our calling upon God be such indeed, and well pleasing to the Lord. You that are out of Christ, never yet made a Prayer, heard a Sermon, sa [...]ctified a Sab­bath, worshiped God in any one instance, as you ought to do. God [Page 10] saith to every impenitent unbelieving sinner, Thou hast never yet called upon Me. But yet pray as well as you can, beg the spirit to humble you and draw you to Christ, beg Faith, and every other Grace, and wait upon God in the use of all means, as well as you can for the communication of grace; and when you have it, be sure to improve it, and actuate it, and stir it up, mingle Faith with Prayers, Sermons, Sacraments, that you may call upon God and worship Him acceptably; that all your external worship may be accompanied with, animated by natural and internal worship, which is the very soul of it: That there may be a connexion of these two, so that inward worship, in Faith, Love, fear of God, and such like graces, may be exercised, expressed, strengthned, actuated as to the principal of it to the glory of God and our comfort. Then will the Lord say you call upon Him and worship Him indeed, and shal not loose your reward. Would it not be a sad thing if you should loose all your Prayers, and all your calling upon God should be nothing in His account? Will not their case be very sad, that shall say unto Christ in the great day, Lord, Lord, have we not prophesied in thy Name? and in thy Name cast out Devils? and in thy Name done many wonderfull works, and He shal professe unto them I never knew you, Mat. 7.22, 23. And will not your condition be deplorable, if in that day you should say, Blessed Lord we have prayed, we have called upon God in thy Name, we have worship­ped God in hearing His Word, and receiving Sacraments: And He should reply, I profess, I know no such matter, I am sure you never called upon God, never prayed unto Him, or worshipped Him in all your lives? What a confusion would this cover you with? and yet this entertainment will many professors meet with in that day; look about you therefore in time, least you loose all the prayers you make and worship you performe, and make sure you call upon God in sincerity. Thus much for the first challenge and charge in the Text. Had the Jews done all that was commanded them, respecting the Principle, Matter, Manner, End of Gods Worship in a way of Gospel sincerity; yet they would have been unprofitable Servants, far from me­riting the lest Divine favour: much more then when they had not (as to the body of them] called upon God at all in sincerity. The second charge is, 2. That they had been weary of God. But [Page 11] thou hast been weary of me, O Israel. Others indeed read the words; Thou hast not called upon me, O Jacob, when thou hast Laboured or wearied thy selfe with me or for me. As if he should say, it is true, thou hast Laboured in externall dutyes; been at much cost and paines in sacrifices, offerings, observances, but yet for all that thou hast not called upon me, worshipped me therein Thou hast tyred thy self and laboured hard in pretence for me, yet I disclaim all that thou hast done as none of my worship, because it hath not proceeded from inward hearty devotion, nor been at­tended with universal Obedience and a Religious holy Conversa­tion. Thou hast laboured much in sacrifices and offerings, but hast not sacrificed thy lust, mortified thy corruptions; offered and given me a believing, humble, contrite, sincere, obedient heart, the sacrifice of a broken and a contrite heart, which is re­quired by me, and without which all thy other sacrifices are un­acceptable: Therefore I reckon thou hast not called upon my Name indeed, or worshipped me all this while. Thus the whole ver. should be resolved into one discretive proposition to this effect; Though thou hast taken a great deal of pains in pretence and appearance for me, in thy sacrifices and oblation, and ceremonial worships; yet in reality thou hast not called upon me, or performed any worship to me. Thus men may make as many prayers, and fast as often as the Pharisees used to do; run to all the Lectures about them, fre­quent Ordinances, and take a great deal of pains in appearance for God and in his worship, and yet never call upon God, nor worship him in due manner: they may seem to be very laborious in duties and Religious services for Gods sake, with respect to Gods glory, as well as their own good, and yet all their pains in that kind be rejected by the Lord as nothing worth. Others read the words; Thou hast not called upon me, seeing thou hast wearied thy self for me, or in my service. And if they be thus rendered and sensed, the latter clause is exageticall or explanatory of the for­mer, rendring a reason why the Lord saith, they had not called upon Him; namely, because though they had brought a multi­tude of sacrifices, and kept up His worship in all the outward in­stituted wayes and means of it, yet they exhibited no worship to Him without trouble and weariness, not with any promptness and [Page 12] alacrity of mind, but with an ill will, which made all they did as good as nothing in Gods account. Others read, Thou hast not called upon me, when thou hast wearied thy self against me, O Israel. As if He should say, you have indeed taken a great deal of pain [...] about the outward part of worship, in killing sacrifices, bringing oblations, keeping festivals, observing the ceremonies of the Law; but all this you have done in such a wretched manner, without Faith and Obedience, in hypocricy and formality: and so not for me as you pretend, but against me in Truth, not for my Glory, but to my great dishonour, not for my satisfaction, but to my grief and trouble. When men pray, hear the word, performe duties of worship, but without an inward principle of grace, with a false and hypocritical heart, without any care and consci­ence of Evangelicall Obedience; nay, in effect to palliate their sins, that they may go on without regrett and remorse in a way of wickedness; truely then their prayer and worship is not for God but against him, to his great provocation and dishonour. God is affronted and despighted, rather than delighted and gratified with such worship so ill circumstanced & conditioned. The great designe of God, in instituted, outward worship, is to produce ex­ercise, increase & draw forth faith & obedience in his people to his Glory: But when this is not done, but externall worship is kept up, without any due regard to Faith and Obedience; nay, for a cover, excuse and protection (as it were) of unbelief and disobe­dience, it looses its end, is good for nothing but to dishonour and provoke God with the greater solemnity. But we need not la­bour much here about the vanity of reversions. We may safe­ly keep to our English Translation, which is genuine plain, ex­pressive of the Originall: And so there are two propositions in the words as we have intimated: Thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. And then in the latter words there is a gradation and aggravation of their sins: Thou hast not only, not called upon me, but thou hast been weary of me.

I need not tell you, that Israel here is the same with Jacob there: Children descended from that holy, powerfull Patriarch, whose Names were Jacob and Israel, inheriting their Father's [Page 13] Name, even when they had little of His Piety. The Lord char­ges them here with a weariness of Him, that in-stead of calling up­on Him with Faith, fervency, delight, as they should have done in all respects, they were grown weary of Him. Here, Observe.

2. Doct. That 'tis sometimes the generall, but unworthy, wret­ched frame of the visible Church and People of God, to be weary of God. The Lord speakes here to Iacob and Israel, a People in Co­venant with Him, the only Church He had then upon the face of the Earth, the People of His holiness, His peculiar Treasure, whom He had honoured above all other Nations, in giving His Word un­to Iacob, His statutes and judgements unto Israel, whereas He had not dealt so with any other Nation Psalm. 147.19, 20. He had committed to them His Oracles and Ordinances, formed them into a Church and Common-wealth, for Himself and His own Glory; planted their Heavens, laid the Foundation of their Earth, and said unto them, Thou art my People. They were a People very near, and dear to the Lord, as appeared by His redeem­ing them from Egyptian bondage, leading them through the Wilderness, giving them His Laws, taking them under the wing of His Covenant, conducting them to, and setling them in the Land of Canaan ▪ and then giving them all things richly to enjoy. Yet this People, after all [as to the body of them] grew weary of God. This, we may think, was monstrous, dis-ingenuity and in­gratitude to grow weary of Him that was their Father, founder, Pro­tector, Benefactour, on all accounts better to them then all the world: We may think, when we read the Story, the Jews were a very strange unworthy people in their deportments towards the Lord, and so they were indeed: But know, withall, that we have the same hearts and natures, and are disposed also to the like frame▪ too prone to make God the like requitall of His kindness to us, and to grow weary of Him. Gospell Churches are not secured from, but subject to this unworthy, sinfull frame of spirit. It is too oft the case of Professors in these Gospell times to be weary of God.

We shal here enquire.

1. Quest. When is a Person or People weary of God?

[Page 14]Answ. The original word (as Avenarius observes) hath not so much respect, is not so much referred to the weariness of the flesh or body, as of the mind and spirit. Doubtless it is soul-weariness that is here intended. Now this would require a large discourse, but I shal bring all into as narrow a compass as I can.

Professors then are said to be weary of God, when they are weary of subjection, service and obedience unto God. The Lord charged them with omission, or neglect of His worship and service, Thou hast not called upon me, O Jacob, and then subjoynes, but thou hast been weary of me, O Israel. Thou hast been so far from serving me according to my will, and thy duty, that thou hast been weary of me and my service. That service and obedience unto God that should have been esteemed by them, as it was in­deed their priviledge, honour, benefit and happiness; was their load, burthen, trouble, and they were sick and weary of it. This includes sundry things.

I. Weariness of the service of God it self, or of the kind and matter of obedience. When professors are weary of the work that must be done in Gods service, they are weary of God. The matter of Christian obedience is the preceptive will of God, summarily com­prehended in the Decalogue or morall Law in the two Tables con­taining ten Commandments. When men are weary of doing and suffering what God in His Law requires; so that to worship God with his own prescribed worship, in that reverential, awfull, holy manner, at such times as he requires, and to make conscience of keeping close to all the Rules of Justice and Charity in their con­verses and dealings with men (or in the Apostles concise and com­prehensive expressions) To live soberly, righteously, and godly in this present world, Tit. 2.12. and to have due respect to, or walk in all the Commandments of God, and to fulfill all His Wills [as the phrast is, Act. 15 22.) When I say, men call this a weari­ness, a bondage and burthen, so as to esteem the burthen of Christ that He layes upon them, a burthen indeed, and the yoke of His Law, galling and troublesome, and His Commands very grievous, then doubtless they are weary of God. Wearinesse of Gods Lawes and holy wayes, is weariness of God himself in a [Page 15] just construction. When men have set upon a course of reformation, and obedience, seem to run well for a time, but then tyre and grow weary. Religion is not a matter of Theory and Ortho­dox notions only, but of practice and labour. We may say of Theologie, as the Philosopher of civill prudence and pollicy, the end of it is [...] not bare knowledge but practice God will have no idle servants in His family, He hath set them work to do; there is a race of odedience set before them, and the line of their obedience must run parallel with the whole Law of God. But when men are weary of this work, and hard duty, as they account it, they are weary of God. Paul exhorts the Gala­thians, cap. 6 9. and the Thessalonians, 2 Epistle 3.13. not to be weary in wel-doing, applying it to the particular duties He is there pressing upon them. Now when men are not only weary, or wearish in, but weary of wel-doing, according to the revealed will of God, they are weary of God. And this wearinesse of Gods service will be better understood, if we consider it as opposed.

1. To a love and liking of the service of God When there is love to God and His service, it will carry a man unwearedly in a course of obedience, that though he may be weary in it, he will not be weary of it. The flesh may be weak and tiresome, but [...] the spirit is willing Love will not easily tire, or grow weary. Amor meus pondus meam (saith Austine) [...]o feror, quocunque feror. Love is the weight and wing of the soul that carrieth on a­bove all difficulties, and discouragements in a course of service. It is strong as death, and will not be stopt and hindered in its way. But weariness of Gods service implyes a dislike of it, displicency in it: It is not gratefull in a carnal heart, so much weariness of Gods service, so much aversation of it, and want of love to it. When the Israelites were weary of the Manna, their souls loathed that light bread, Num. 21.5. So, when men are weary of the service of God in duties, and ordinances, and all kind of evan­gelicall obedience, their souls dislike and loath it. They do even nauseate, and grow sick of Prayer, Sermons, Sacraments, Sabbaths, Duties of Piety and Charity, all those wayes wherein God is to be served by us.

[Page 16]2 To strength, courage, vigour in the service of God. Where this is, there is no difficultie, no Lyon in the way, no discourage­ment that will deter, and dishearten a man from his duty: Or, if through, that infirmity that the best of Saints are subject to, man should give in, or give back, and shrink back from his service of God for a time, yet he will recover himself again, and go for­ward in the way of duty whatever he meet with in it: It is an ob­servable expression of Solomon, The way of the Lord is strength to the upright, Prov 10.20. Other wayes tire men, the further they go the weaker they grow. But the Lords way of faith and obe­dience is strength to the upright, whatever it is to the unsound hypocrite; the further he travels in it, the stronger and more vi­gorous he growes. The righteous shall hold on his way, and he that hath clean hands shal be stronger, and stronger, Job 17.9. Now this weariness of Gods service, as opposed to this growing strength courage and vigour in the wayes of God, is, when a man hath no life, no spirit, no vigour in the service of God: He dare not o­bey God in the way of duty, because of difficulties, he hath weak hands, feeble knees, he hath no heart, no strength, no vigour in the service of God; and this not only for a fit, and in an hour of temptation, but in the whole course of his profession, unlesse in some good mood, and pang of affliction, which hath no root, or spring, and soon vanisheth away. The word [...] Psal. 6.9. rendered, let us not be weary, imports a shrinking from our duty through pusilanimity and cowardly, dastardly weakness of spirit: and it is explained also by that word [...] if we faint not: This weariness imports a resolution as it were of sinews, a kind of Paralytick weakness, opposite to strength, courage, and vigour of spirit.

3. To Alacrity and chearfulness of spirit in the service of God. There ought to be a promptness and alacrity of mind in our obe­dience, without which it is of no value with the Lord. God loves a Chearfull giver, 2 Corinthians 4.7. not a dull, heartless, but a lively, chearfull servant, that will do, or suffer for Him with a­lacrity: He loves to be served with joyfulness and gladness of heart, Deut. 28.47. They that will keep a Sabbath aright, must call it a delight, Isa 58.13. They that will worship God in publick [Page 17] assemblies, must be glad when they say, let us go into the house of the Lord, Psal 1.2.1. They that will wait upon God in His ordi­nances, must wi [...]h joy draw water out of the Wells of Salvation, Isai. 12.3 They that will serve God by giving to any pious use or work of charity, must [...] with chearfulness, not grudgingly, or of neces­sity; for God loveth a chearfull giver, 2 Cor. 4.7▪ So when they contributed to the Temple in David's t [...]me, King and People rejoyces greatly, 1 Chron 29.9· A man looseth all he doth otherwise in Gods service. It is said of Jehosaphat to his commendation, that his heart was lift up in the wayes of the Lord, 2 Chron, 17.6. It signifieth both his courage and cheerfulness in the work of reforma­tion. But weariness of Gods service is of a quite other import: Such as are weary of Gods service, if they do not profanely cast it off, yet go on very dully in it. They drive on very heavily, as the Egyptians drave their Chariots, when God had taken off their wheeles, Exod 14 25. They do all as a task in a slavish way. They have no delight, no comfort, no joy, nor alacrity in their obedience.

4. To Zeal in the service of God.

Zeal is a genuine concomitant of true obedience. It is good to be zealously affected alwayes in a good thing, Gal. 4.18. As the ser­vice of God is the best thing we can be occupied about. This zeal is an intense degree of sincere affection to God and his service. It is the love, vigour, alacrity in Gods service before spoken of, boiled to the height; a fervour of spirit in the work of God. So Apollos was fervent in spirit, teaching diligently the things of the Lord, Act. 18, 25. It is one of Paul's exhortations, that we should not be slothful in businesse, but fervent (boiling hot) in spi­rit, serving the Lord, Rom. 12.11. But those that are weary of Gods service are luke warm; yea, cold, dead, slothfull, indif­ferent in it. Their prayers freez in their lips, and there is no fer­vency of spirit put forth in their service.

5. To constancy and evenness in the way of Gods service. It is an excellent thing when a man keeps on his pace in the way of ser­vice, or if there be any difference he mends his pace and doth bet­ter and better. When he holds on his way, and grows stronger [Page 18] and stronger, Iob. 17.9. That he doth not flagg and falter, but [...] progress and endeavour to do the work of God: But this weariness of Gods service is contrary thereunto. It makes a man, if he do not wholly turn aside from the way of duty, yet to be ve­ry unconstant, and uneven, and make many balks in it. He walks with God at all adventures, Levi. 26.21. Not by any stedy rule, or keeping any constant pace.

Hence we neglect the service of God, secret prayer, and other duties, and then a terrible Sermon, or some dangerous Sicknesse, some sore affliction, or remarkable providence awakens him to his work, and then he prayes, and reforms, and does duties a while, but in a little time the impression of those things wear off his spirit, and then he relapseth into his former neglect, and is as bad as ever. This is weariness indeed of Gods service; like the Israelites that in times of affliction sought God with much affecti­on, but there was no stedfastness in them, Psal. 78.34, 37.

6. To perseverance to the end in a way of duty. Gods servants must hold on in a way of service, and not give in till they come to the end of their race. It is the persevering Saint that shal have the re­ward. He that endureth to the end shal be saved, Matth. 24.13. But now this weariness of Gods service tends to and frequently is such in a totall apostacy. Where such men as be weary of duty have served God in their lives by fitts and starts, and in some good mood for a time, they do at last many times grow quite cold, and turne aside to the service of sin and satan: Like Demas that ac­companied Paul, and did service a while, but then forsook the service of Christ and embraced the world; and as Ecclesiasticall story says of him, became a Priest in an idols temple. This weariness of Gods service oft ends in a forsaking of it: And no wonder if a man cast off his burthen as soon as he can. Thus professors are weary of Gods service it self, or of the kind and matter of obedience, and this weariness of Gods service, is attended with

II. Weariness of their relation to God as their Master. They look upon the service of God as very grievous, and God himself as an hard Master, and hence are weary of the relation of servants to him: [Page 19] They do not find His yoke easie, and His burthen light; but it is intollerable to their wretched hearts; hence they grow into a dislike of God Himself, and are weary of their relation to Him. They seemed to have chosen Him for their Master; but upon ex­perience of his service they repent their choice, and now He shall be no Master of theirs: Now they can change away their glory, Ier. 2 11. Renounce their relation to, and interest in the Lord, if it cannot be had on easier terms then such hard service. Like that people that said to the Prophets, Isa. 30.10, 11. Pro­phesie smooth things, and get you out of the way, turn ye aside out of the path (we do not like this way of preaching law, and duty, threatnings and judgments here, and damnation hereafter to the disobedient) leave this way of preaching, and cause the Holy One of Israel to cease from before us: Trouble us no more with messages from God, talk no more of Him and His Commands, and threat­nings, we are weary of His Word and service, and care to hear no more of it. They loved not to hear their duty of Gods service pressed upon them

They had done with God and His service. Such are not like the servant, that in the year of release, was contented out of love to his Master, and liking of his service, to have his ear bored, and to serve him for ever, Exod 21.6. But have such a dislike of the service of God, that they are willing to cast off His hard service, and abandon their relation to Him.

This is attended with,

III. Weariness of their Covenant obligation to the Lord and His service, whereby they are engaged to be His People, Subjects, Ser­vants, to hear true faith and allegiance to Him, and renouncing all other Lords that have had dominion over them, to cleave to Him, trust in Him, fear, love and serve Him alone.

They could even wish their Indentures cancelled and burnt, are sorry they are so far ingaged in Church-covenant and fellowship, that they are under such strickt solemn tyes, and obligations to service and obedience. It troubles them that they are tyed up so short, so chained, so bound with the bonds of the Covenant, that [Page 20] their hands are so manicled that they cannot act as they would, feet so fettered that they cannot walk as they please. They can­not endure these shackles; could wish they were handsomely quit of their Covenant-engagements which hold them in, abridg and infringe their liberty to live as they list. They are impatient of being staked down to so short a tedder, that they cannot range as they please.

In some good mood, and for some by-end they entered into Covenant with God and His People: but now they are sorry that the yoke of obedience and service is with their own consent so bound and fastned to their neck by the Covenant; that they know not well how to shake it off, and get clear of it. So much wea­riness of the service of God, so much weariness there will be of Covenant-obligations to it.

Again,

IV. Weariness of Divine Truth, which directs them in the way of Gods service.

They would have smooth things, not right things, prophesied unto them. Deceit and errours that will countenance their hypo­crisie and sloath, and give them liberty, and elbow room, rather then this severe truth, that leads them right on in the way of piety and obedience, and will not allow them to turn aside from it, to the right or left hand. They see no beauty and glory in Divine Truth, have had little or no experience of the power of it upon their hearts, receive not the love of it, 2 Thessalonians, 2.10. Have no stomach or appetite to it, wholesome Truths (re­ferring to Christian practice] will not down with them, they cannot endure sound Doctrine, but love dawbing with untemper­ed Morter, to be stroked and flattered; and strengthned in a way of looseness, and to have Pillows sewed under their Elbows. This Truth is a biteing them, and they cannot beat it.

Hence men make no great difference between Truth and Errour, are not concerned for defence of the Truth and suppression of Er­rour, have no [...]eal to contend earnestly for the Faith. Truth may sink or swim for all them. Nay, they had rather it were drown­ed and buried out of the way, it is so troublesome to them.

[Page 21] Again,

V. Weariness of Gods providential discipline (as I may call it] whereby He would quicken them to His service, and reduce them in­to the way of it, when they have wandred from it.

My meaning, is God in His providence exerciseth severe discip­line in His visible Church, by chastisements and afflictions in or­der to their correction and emendation. He will not bear that in His Covenant-People, that He will overlook and wink at in o­thers for a time. You only have I known of all the families of the Earth: therefore I will punish you for all your iniquities, Amos. 3.2. He will not let them prosper in their sins as He suffers other men. Now hypocrites in the Church cannot brook this discipline, but are weary of Gods correction. My son (saith Solomon, Pro. 3.11.] Despise not the chastning of the Lord, neither be weary of His correction: The best of Gods People may be weary and faint under it for a time, but when they come to themselves, and see how righteous it is with God, how profitable to themselves, they recover themselves, and say, it is good for them to be afflicted; because thereby they are reduced from their strayings, into the way of obedience. But other men are quite weary of such correction, had rather be let alone in their neglect of Gods service, then whipt into a better behaviour: They love ease and immunity from affli­ction; more then holiness and obedience.

Again,

VI. Weariness of Gods government, whereby He would hold them close to His service and obedience.

Weary they are. 1. Of Gods inward government; the go­vernment of conscience rightly informed from the Word of God, and aided by at least a common work of the spirit in the discharge of its office, dictating their work and duty, obliging them to the service of God, impelling and putting them on to perform it, ac­cusing and condemning them for neglect of it, or slightness and hy­pocrisie in it. They are weary of this troublesome Conscience, that will not let them be quiet in sin, endeavour to bribe it, cor­rupt [Page 22] it, divert it, stop its mouth, rock it asleep, and cast off the government of it, and get the mastery over their consciences.

Weary a [...]so, 2. Of Gods outward government, whereby they are over awed, checked, held in from exorbitancies, and driven against their mind to the service of God. Weary of family go­vernment, long to be at liberety, at their own dispose, to live at their own hand, that they may not be troubled with commands, counsells, corrections of pious Parents, that would hold them to their duty, and engage them to keep the way of the Lord. Weary of Church-discipline and government, had rather live at a loose end then under such discipline, cannot bear reproofs, admonitions, the rod of discipline, would break the bands and cast away the cords of Christ. Weary of government in the Common wealth, would be glad to be rid of pious Rulers that are a terrour to evil works, and will not let them sin impunè; cannot bear such Ma­sters of restraint, long for a change, and think they cannot be worse than they are. The bottome is, They are weary of Gods service.

Again,

VII. Weariness of spiritual Priviledges, that are to be en­joyed in the way of Gods service.

They are weary of the pleasant things of Jerusalem, the Word, Worship, Ordinances of God, liberty to serve Him in the way of His appointments. If they could have Baptism for their Children, Lord's Supper for themselves, enjoy these and those Priviledges, without any labour of theirs, without any injuncti­on of service, they could like it better. But all these Priviledges are so charged with duty, so clogged and encumbred with service, they set at so great a rent of service, and pay so dear (as they think) for their Priviledges, that they are weary of them. They have little sense or experience of the worth of Priviledges, but feel the burden of service, and are willing, so they may be dis­charged of the one, to part with the other. Yea, they are full of their mercies, and nauseate their Priviledges, as much as ever the Israelites did the Manna.

[Page 23] Again,

VIII. Weariness many times of their very profession of service, and obedience to God.

A bare empty profession growes a burden to them, especially when they have served their turn of it, and it is grown out of fa­shion in the World. They repent they are so far engaged as to have taken up a Profession, and would desert and abandon it, if it were not for shame, and they knew how to secure an honou­rable retreat. As they never had experienced the power of godliness, so they grow at last to be weary even of the forme of godliness: To maintain a Name to live and keep up a Profession of Religion, re­quires more labour and pains then they are willing to bestow upon it. But thus you see when a Person, or People may be said to be wea­ry of God.

The second Question should be, Whence comes it to pass, that a Person, or People are weary of God? and that this is the generall frame of the Church and People of God sometimes. But this would require a very large discourse, and I must leave it to some other opportunity.

VSE, 1. Of Examination.

Have we not then great reason to examine our selves narrowly, and impartially, whether we are not such a People as are weary of God ▪ We see the People of the Jews were deservedly charged with it: Jacob and Israel were weary of God: yea, many Churches in New-Testament times, on whom more of Light, Grace, Spirit was shed forth, have been most unworthily weary of the blessed God. And what are we that we should plead any priviledge or think our selves secured from such a sinfull frame of spirit as this is? I know we have a great opinion of our selves. We are ready to think, God hath hardly such another People in the World, as His People in New-England.

Hence it will hardly sink into many mens hearts, that God should leave New England, and give up His People and Interest here into the hands of Adversaries, that are ready enough to stretch [Page 24] forth their hands upon our pleasant things. We are prone to imagine the Churches and People of God here, are too good to be destroyed or tied down by any foot of pride and violence: But I wish there be not more of pride and fancy, then of Faith in this opinion. I confess the Lord Jesus Christ hath a very glorious interest among us: but it is very little beholding to us, that have weakened and disparaged it exceedingly by our great miscarriages. I know also that there are a number of very choice People among us, very dear to God, for whom we fare the better at this day. And I do indeed hope that God is very unwilling to break up house among us, and remove from us, Very loath to sell His Peo­ple for nought, when he is not like to increase His wealth by their price, Psal. 44.12. Yea, that He feares (to speak in His own language, Deut. 31▪ 27.) The wrath of the enemy, least our ad­versaries should behave themselves strangely, and say, our hand is high, and the Lord hath not done all this. I hope the Lord may be saying at this day, as in Hosea 11.8, 9. How shall I give thee up, Oh, New-England? My heart is turned within me, my repen­tings are kindled together. I will not execute the fierceness of mine anger, Doubtless, the Lord remembers the kindness of our youth, and the love of our espousals, when we came after Him in­to this Wilderness, and were Holyness to the Lord. He hath not forgot the Faith, the Love, the Zeal, the self Denyall, the Ho­lyness and Heavenly-mindedness of those Worthies that laid the Foundation of this Plantation.

Questionless, He hath many among us at this day of the same spirit, that follow hard after God, and shal never be forsaken by Him. So that we have no reason to dispair, and sink into dis­couragement, but to hope in the mercy of God. But alas! have we not great reason to fear what God may do unto us? Is not this the too general frame, and spirit of Professors among us, to be weary of God? I truely grant, that if it be so; yet it doth not unavoidably follow, that God will presently forsake us. Jacob and Israel were weary of God, and yet He promiseth to blot out their transgaessions for His Name sake; and though He let their enemies carry them Captive, yet to command a very great delive­verance for them. The summe of all is, what prerogative mercy [Page 25] may do for us in Pittying, Pardoning, Healing, Saving, we can­not tell: but if we are indeed generally weary of God; accor­ding to common Law we perish.

Are you willing then to put all upon this issue, whether it be (I say not the universall, I believe it is not, but) the too gene­rall frame of Professors among us to be weary of God? It is a matter of great concernment: Shall we examine it a little, and put it to the tryall? I might call over the particulars before men­tioned, and say, Are we not weary of the service of God? Where is our Love and Kindness to Gods service? Where is our Strength and Vigour, our Alacrity, our Zeal, our Evenness and Constan­cy, our Perseverance in the service of God? Do we not drive ve­ry heavily, and plod on without love, life, vigour, in a dull, for­mall, careless manner, as if the service of God were a burden and drudgery to us? Are we not weary of our relation to God? Wea­ry of our Covenant-obligation to Him? Weary of His Truth? Weary of His Correction? Weary of His Government? Weary of our Priviledges and Mercyes? Do not our murmurings (like those of Israel in the Wilderness] shew this? Do not many Peo­ple think, and say, if there be any little thing amiss among us, or they be crost in any thing, we cannot be worse then we are? Do they not wish for changes? Are we not a sick People, and think, if we could change our bed [as sick men are wont to fan­cy) then we should be well? Are not our Priviledges too costly, too chargable and burdensome for us? Are we not grown fatt and wanton [with Jesurun, Deut. 32.15.] So as to s [...]urn at the Bo­wels of God, kick against His Ordinances, and would kick them a­way? Are there not many that would spurn down the Churches with greatest scorn? Yea, Are there not many Professors even weary and ashamed of their profession? But I shall not insist on these things: All I shal do is to give some Criteria or Rules by which duly applyed, we may judge whether we are weary of God or no. Are there not sad signes and symptomes, Pathog [...]monicall signes (as Physitians speaks) of this spirituall Lacistude, this wearyness, this dangerous threatning disease among us?

[Page 26] Consider,

First, All these among us that are not weary of themselves are certainly weary of God. Those that are not weary of that bur­den of flesh they carry about with them, the body of Sin and Death, their sinfull natures, their vile hearts that are so much estranged from God and His service, disframed for Communion with Him; That weight that presseth them down, and the Sin that easily besets them, Heb. 12.1. That are not sick of themselves and their aversness and indisposition to Gods service, are doubtless weary of God. For experience shews that the best of Gods People have their weary fits; much of what we have spoken of weariness of God and His service, may be applyed to the sincere faithfull Servants of God at sometimes, and in some pangs of temptation; they have their weary frames, wherein they are ready to say, Behold what a weariness is it, Mal. 1.13. But then they do not allow themselves in it, but judge and condemn and hate themselves for it. As Paul when he could not, by reason of indwelling sin, obey the Law of God perfectly, doth not fall out with the Law, as if it were too strict and severe, but takes part with it against himself: The Law is holy, and the Command­ment is holy, just and good, and we know that the Law is spiritual, but I am carnall, sold under sin, Rom. 7.12, 14. He doth not blame the Law for his occasionall, accidentall irritation of his cor­ruptions, or for any rigour in condemning him for the transgres­sion of it, or setting him hard tasks, impossible for him to perform as the Law exacts: But he approves and commends the perfect holy­ness and equity of the Law, and layes all the blame on his own flesh and sinfull nature, and is quite weary of himself, Cryes out, wret­ched man that I am, who shall deliver me from the body of this Death? Rom. 7.24. So it will be with every faithfull Servant of God in the case before us. He may be weary sometimes of Gods service, but then he is weary of himself for it, weary of that weariness of God, falls out with himself on the account, is full of displeasure and indignation against himself, and his own wretched [Page 27] heart, abhorrs himself for such an unworthy frame, and repents in dust & ashes: and indeed God will not leave his own Children to an allowance of themselves in such weary frames, but will re­duce them to a true christian temper again by his Word, Spirit, Rod, one meanes or other. But now when a man is good friends with himself, loves himself, never fell out indeed with himself, never loathed himself; never was humbled to any purpose for his Ori­ginal as well as Actual sins, never mourned for that wretched aversation of his heart from the Law and Service of God, was never weary of himself in that respect, we may be sure he is weary at the very heart of the holy God [...] his service. For a mans flesh and carnall heart cannot but be weary of Gods service, it is so spirituall and holy, and he so unsuitable to it, and if he do feel this, grown under it as his burthen: if he be not heart sick and weary of himself, you may be sure he is under the power of this spirit of weariness of God.

II. All those that are not weary of the World and the service of it, are weary of God.

This World and the things of it, were made for the service and accommodation of man in his way of serving God.

Man had originally an Empire and Dominion over these crea­tures here below, they stood ready prest to his service; he could command them in God's Name to do him service, and had free liberty to make use of them to the glory of God and his own comfort.

But Sin hath inverted this Order, and brought confusion upon earth. Man is dethroned, and become a servant and slave to those things that were made to serve him, and he puts those things in his heart, that God hath put under his feet. Profits, Pleasures, Honours, these lusts of the World, are the Masters, yea the Idols of sinfull men: The life of their spirits is in these things. They find the life of their hand in these things, therefore they are not grieved, or sick and weary, Isaiah 57.10. These worldly things agree well with the frame of their hearts, they find satisfaction, sweetness, rest, happiness in these enjoyments.

Is not this the condition of many among us? Needeth there [Page 28] any secret search, or digging, (as the word is, Jer. 2 34.) To discover this worldly spirit among us? doth it not lye above ground? Is it not very obvious? Have we not many proud, co­vetous, sensual professors? Would not blessed Paul, if he were here, weep over us in this respect, that there are so many, whose God is their belly, whose glory is in their shame, and who mind earthly things? Phil. 3.19 Was there ever a People that pretended so high to the service of God, and yet are so heartily engaged in the service of the World? Are we weary of the World? sure then it is not that we are weary of it, but even tyre and weary our selves in the service of it, and yet have never enough. Truly, those that are not weary of the World, so as to find no rest and satisfacti­on in it, and in the service of it, are certainly weary of God, and and so weary, That they have changed away their glory for things that do not profit: Our Saviour hath given us the reason of it, Math. 6.24. No man can serve two Masters, for either he will hate the one, and love the other, or else he will hold to the one, and despise the other; ye cannot serve God and Mammon. A man will be weary of the service of God or the World ▪

III. Those that are wearying God with their iniquities, and making Him to serve with their sins, are certainly weary of God.

For thus the Lord brands His People, that He charges to have neglected His worship and been weary of Him. Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities, Isa. 43.24. God is wearied by our unbelief, refusing His gracious offers and disregarding His message, Isai. 7.13. They that are weary of God will weary God with their sins, and they that weary God, we may be sure are weary of Him, when men loade God (as it were] with their sins, not of infirmity (for infi [...]mi­ties acknowledged and mourned for, do not weary God] but pre­sumptious sins impenitently persisted in, then they are wearying of God with their multiplied aggravated iniquities, who is pressed under them, As a Cart is pressed that is full of sheives, Amos, 2.13. [...] love and delight in Gods service, though they may grieve him now and then through infirmity, yet they will not con­tinue a course of sin, to the wearying of God. Those are weary [Page 29] of Gods service: that weary Him with their iniquities, and make Him serve with their sins. When men are weary of Gods service they will either cast it off, or else will use the service of God, not to please and glorifie God, but as a means to compass some inferiour, carnall ends of their own.

Thus too many Professors when Religion is in fashion, will make use of it to further their advancement and honour; yea, some can make use of Gods Ordinances as Instruments of their revenge to wreak their malice or anger upon those that have offen­ded them. This is to make God serve with their sins; yea, to serve their lusts, when men subordinate Religion, and make their profession of it subservient to their own base or worldly designes. And it is well if there be not very much of this among us. That whereas we should (as Austin saith) Frui Deo uti creaturis, enjoy God as our end and happiness, and use creatures as means in order to that end. We do invert the due order, and do frui crea­turis et uti Deo, enjoy the creatures as our end and happiness, and use God and His service to further our enjoyment of created things, and as a means in order to that end; which is a very pre­postrous thing, and a great affront to the Lord to make Him a servant, an underling, quasi mancipium (as one saith upon the place] as it were a slave, to bear our burdens and serve our turns.

IV. All those that are weary of the Image of God in His People that most resemble Him, are doubtless weary of God.

David was a man that delighted in Gods Law and Service, and followed hard after God, Psal. 63.8. Hence he loved and delighted in those that were created after Gods Image, and the more he saw of God in them, the more he loved them. The Saints on earth were the excellent Ones, in whom was all his delight, Psal. 16.3. A companion of such, Psal 119.63 As de­light in man, because of God appearing in them is an evidence of greater delight in God; so weariness of men, because of what of God appears in them, is a certain signe of greater weariness of God Himself.

Now is not this the frame, not only of prophane persons a­mong us, but of many Professors that they are weary of the po­wer [Page 30] and practice of godliness in those that follow God fully, they despise and loath and are weary of the Image of God in His faith­full Servants, could be glad to be rid of them, when they dy lay it not to heart, but are secretly glad of it, because their lives and practices condemn them, and are a perpetual standing reproof of their loose walking. It is well if we have not many Church-members of this spirit, that they are weary of the society of good People, and of communion of Saints, tired with their company, discourses, holy communication and conversation. Do not ma­ny of our formall, sensual Professors, that can typple and swill it, and keep vain company, and spend their time in idle chat, learne to deride and jeer the preciseness and holiness of better men then themselves? Do they not dislike and loath the presence and fel­lowship of such persons, in whom much of God and His grace shines? I wish there be not that malignity in the hearts of many men; yea, many withered Professors among us, as will if the wheel turn and the Church interest sink, break forth into bitter persecution of the most pious and faithfull Servants of God. Sure they that are weary of God in His People, are weary of God Himself.

V. All those of whom God is weary, are undoubtedly themselves weary of God.

The reason is, because when God hath called a People to His service, and conferred great priviledges upon them, He doth not tire and grow weary first. He is faithfull and constant, and will never grow weary of them, as long as they hold to His service, and follow it hard with hearty love to it, vigour, alacrity, zeal, constancy in it, but when they grow sick of His service, wanton and full of their priviledges, then God hath reason to be weary of them.

Now doth not the Lord seem to be weary of us? Do not His dispensations speak as much? Doth He not carry Himself towards us, as if His very soul was loosned and disjoynted from us? As the phrase is, Jer. 6.8. Time hath been when the Lord Iesus, the Head and King of His Church was held or bound in His galleries, Cantic. 7.5. So taken with the Faith and Order, the Piety, Loyalty [...] [Page 32] very enemies themselves being judges. The growth and prospe­rity of this Plantation hath been the admiration of all, the eye­sore and envy of adversaries. But doth not God change His dispensation? And may we not be sure it is not from any fickle­ness, unfaithfulness, inconstancy in God, but occasioned by a sad change in us? Were not many ready to say of our worthy Predecessors, when they were laying our foundation, as San­ballat said of the Jews, when they were building the wall of Jeru­salem, Nehem. 4.2. What do these feeble People? But did it not quickly appear that the Lord was with them? Did not the work here prosper even beyond the faith and expectation of His Ser­vants that followed Him into this Land, which God had espyed out for them? But doth not God seem to be about to break down what He hath built, and pluck up that which he hath planted▪ Are there not many sad tokens of His weariness of us? And is not this a demonstration of our weariness of God? May not the Lord say, Hear, O Heavens, and give ear O earth, I have nourished and brought up Children, and they have been weary of their Father, weary of the only best friend they have in the World? We have lit­tle reason to be offended or wonder at Gods withdrawing, hiding, frowning, threatning to be gone from us, considering our weari­ness of Him.

The wonder is, He hath waited and spared so long such an unworthy People: Let us therefore search and try our hearts and wayes Be not deceived, God will not be mocked with shewes and out-sides, empty and lazy professions: His eyes [...]e upon the heart, and if there be heart-weariness of God among us, God will not endure it.

But how happy would it be for the Professors of New-Eng­land, if now at last they would examine their hearts, judge them­selves for this unreasonable, inexcuseable weariness of God, reco­ver themselves from under the prevailing power of this spirit and frame of weariness of Gods service, and stirr up themselves, and to take hold of God, when He is ready to be gone from us, and follow hard after Him in a course of hearty service and obedience. Then would the Lord repent of what He is threatning to do unto [Page 23] us, restore His wonted glorious presence, Be to us a place of broad Rivers and Streams, for necessary defence, and plentifull supplies of all comforts.

Then would the Lord be a wall of fire round about us, and the Glory in the midst of us: Yea, then should our eyes see our Jerusalem, a quiet Habitation, a Tabernacle that shall not be taken down, not so much as one of the Stakes removed, nor any one of the Cords there­of broken ▪ Isaiah, 33.20.