good 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 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 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 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 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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 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 without
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 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 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 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 tâ—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 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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 luke-warm 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 â—ord will have no communioâ—â—â—â—h but doth detest and will 〈◊〉 â—ove far from him the pâ—â—â—ons and services that are lukeâ—aâ—â— God tells the Churc◠〈◊〉 â—pâ—esâ—â— he had 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
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 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 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 deâ—le with them and so he profesâ—â—â—â— Mâ—l 1.14 Cursed bâ— 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 deceivâ—r as if God should say I observe such men all the week about their owne occasions they are up early and 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 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 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 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 â—â—t equally good and equally 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 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 reliâ—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 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 spirit who would not offer that
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 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 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 â—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 4. The word saith that forwardnes and delight in good actions is beneficiall 2 Cor. â— 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 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 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 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 woâ—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 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 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 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
heaven 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 unwiâ—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 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 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 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 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 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 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 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 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 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
necessity to sleep or if they have necessity it is through carelesnesse beâ—ause they will not take that time which God hath allowed and so they make themselves a necessâ—ty oâ— sinning which is a greater sin 2. It is an unthankâ—ull sinne 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 unthankâ—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 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 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 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 bâ—t a 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 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 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 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 â—ursed Not because they â—ought directly against the Lord but because they came 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 praier he is gonne astray for he should pray and hear to wake him is to bring him into