Ans 1. If it be said that Christs body is present at the Sacrament onely in the Word the word of promise then this objection doth fall to the ground as of no force for we must prepare to receive the word in a Sermon and the word in the Sacrament but diversly dispenced to the ear in a sermon to the eie and hand mouth and stomack in the Sacrament these senses are appointed to help faith to embrace the promise That Christ is no otherway present in the Sacrament but by his Word and promise appears by our Creed which saith he ascended up into Heaven and sitteth at the right hand of God and from thence shall come to judge the quick and the dead If he sit at Gods right hand in Heaven then he is not bodily present in the Sacrament 2. Suppose Christs body were present in the Sacrament was it not so at the passeover and supper yet we do not reade that in those Ordinances they did shew more reverence to his bodily presence then to his Word though at other times they did so therefore did not prepare more for his bodily presence and for the Sacrament then for his Word And whereas they were bound continually to worship his bodily presence in regard of the union of his humane nature to the divine and our Saâ—iour did sometimeâ— manifest his divine nature to â—nâ—oâ—ce from them bodily worship as Luk. 13.8 Matth. 14.33 Why did he hide it now at this time and rather shew himself most humble in washing their feet Joh. 13.4 But that he would not in this Ordinance have them to worship his bodily presence but intended to admit them unto familiar and honourable converse with him 3. Iâ— the Sacrament be but a signe and representation of the body and blood of Christ as it must needs be granted then the word will require more reverence for the Word so farre as by Scripture it can be proved to be the Word of Christ is not a signe or representation of his Word but his very Word Luk. 10.16 He that hâ—areth you heareth me not an Image of me but me speaking in you as he speaketh in a speciall case Mat. 10.20 It is not you that speak but the spirit of your Father that speaketh in you 2. Object Of the Sacrament the Apostle saith precisâ—ly Let a man examine himself and so let him eat he doth not say so much of hearing the Word therefore we are bound to prepare more for the Sacrament Answ Though so much be not expressed concerning the word in any place that I remember yet so much is implied Ier. 4.3 When it is said break up the fallow ground and sowe not among thorns the meaning of that is the rooting out of sins out of the heart which are as thorns piercing the soul and choaking that which is good How shall they be rooted out unlesse they be known to be there And how shall they be known to be there but by examination Lam. 3.40 Let us search and try our waies and turne unto the Lord. Examination must go before repentance and repentance must break up the fallow ground ere the seed of the word be sown 1 Pet. 2.1 2. When it is said Lay aside all malice and guile and hypocrisies and then desire the sincere milk of the Word is not examination implyed How can they lay aside these sins unlesse they know them to be in their hearts And how shall they know them to be there unlesse they do examine 2. The Apostle had just occasion at that time more punctually and precisely both to declare the institution and manner of preparation that he might root out the disorders and unworthy receivings that were deeply and strongly fastned amongst the Corinthians and brought down from heaven eminent expressions of wrath and displeasure And this will the rather appear if we consider that setting asiâ—e what is here said upon speciall occasion so much is no where else spoken of the Sacrament no more then of the Word Object In the Sacrament we do renew our Covenant with God therefore we should prepare more for it then for the Word Answ So we do renew our Covenant in every Sermon for God declareth what â—e will be unto us and what he requireth of us back again and if we consent and obey as we do if we hear well we do renew our Covenant with God Ob. In the Sacrament we do more fully renew our Covenant with God the Sacrament hath relation to the whole Covenant a Sermon doth but treat of a part of the Covenant therefore we must prepare more for the Sacrament then for the Word Answ If a Sermon do treat but of a part of the Covenant but a branch of it yet of an essentiall part so including the whole for if eveâ—y part of the Covenant be not kept all is void nay the substance and summe of the Covenant is in every Sermon viz. that God will be ours and we his or if one part be onely expressed the other is implyed for the Covenant is mutuall and one part inseparably depends upon the other Quest Why then do Ministers many times take more care that their people be prepared for the Sacrament and people take more care to prepare themselves Answ I deny not but there may be an opinion rooted in the mindes both of Ministers and people that more preparation is required unto the Sacrament then unto the Word which may now be taken away by what hath been said The causes of this opinion may be two 1. The more solemn gesture used yea and commanded at the Sacrament a gesture not onely of reverence but adoration a gesture of worship as the Papists themselves acknowledge who professe they kneel in regard of the reall presence and wonder that we deny the reall presence and yet kneel And indeed if there be no more in the supper then in the word why do we use a gesture in the Sacrament that signifieth more If opinion of greater preparation due to the Sacrament then to the Word did not breed kneeling yet no doubt kneelling hath bred and nourished this opinion in many 2. The seldom and so more solemn use of this Ordinance monethly or quarterly or yearly more like an extraordinary then an ordinary Ordinance of God which might lawfully be used every Lords day hath furthered this opinion for were it used as often as the Word on the Lords day as it lawfully might men would not think it of more weight and consequence then the Word preached 2. Considering this Ordinance so seldom used there may be some reason rendered of the Ministers speciall care to prepare the people before the Sacrament 1. There is a preparation of separation belonging to the Sacrament which doth not belong to the Word all may partake in the Word Mark 16.15 Go preach the Gospel to every creature no creature is excepted from hearing some think the excommunicate should not be kept from heaâ—ing the Word for they are
nature and image save when he doth transform himself into an Angel of light as sometimes he doth and Satan is worse more sinfull then our hearts therefore the thoughts that come from him will ordinarily be more sinfull like their pâ—â—â—â—â— then those in which our hearts have an hand 2. By the measure of the opposition of the gracious heart it doth more forcibly repell them with greater strength of detestation for grace not being weakned by them having no hand in them doth more easily discern them and is more able to detest them whereas when the soâ—l is a party in them they being his own having affection to them and having given some countenance to them in their rising cannot so easily see their sinfulnes nor so ably resist the same Some wandring thoughts he casts immediately by means of the corruption of our hearts 1. By occasion of some object to our eie or ear 2. Joining with our memories to remember somewhat forgotten 3. Representing some fancy to our mindes 3. God so disposeth that his people shall have wandring thoughts by withdrawing his preventing spirit by leaving them in the hands of Satan and corruption by casting in occasions to be snared and distractions unto them and that he doth for many wise ends 1. To chastise them for a double sin First neglect of good motions they that have slâ—ighted good thoughts and the comfort of them it is just they should feel the sorrow of evil thoughts Secondly too much favouring of wandring thoughts what hath been the sin God often makes the rod of his wandring thoughts have been their sin therefore shall be their rod. 2. To keep their hearts under and humble the ground of pride is some good thing some worth some excellency reall or imagined what greater good then communion with God in holy duties the exercise of graces the powring out of the spirit upon us nothing therefore so fit to be matter of pride but when the godly look into their hearts and see such wandring thoughts they are kept from exalting themselves 3. Still to convince them thorowly and to put them in minde what need they have of a Saviour they see matter of damnation desert of hell in their best duties If their praiers hearings receivings of the Sacrament will not save them what will Nothing in themselves they must have a Jesus a daies-man betwixt God and them one that hath perfect holines that hath perfectly obeied God 4. To quicken and increase their care of preparation before they come and of watchfulnes in duty for they see in experience what need they have they dare not come without meditation without praier for the spirits assistance when they are there they dare not sleep or give way to drousines as others nor look about them lest thus they set their mindes a wandring Vse 1. Hence we may take notice 1. Of the evil nature of sin it stands in direct opposition to the good God to his service and glory for this doctrine doth manifest that though sin be never so secret never so small if but in thought yet it doth weaken the worship of God and therefore hinder his glory Men may to the eie of men worship and honour God as much as any the outward carriage of their bodies may be such but if sin be but within the thought it will divide the soul from the body carry away the best part of man from the worship of God 2. The exactnes and strictnes of the worship of God It requires the whole man and every part thereof even to the least thought of the minde It will not abate a thought it will not suffer one thought to wander but will complain that its due is wanting that it is weakned and wronged 3. The mistake of the world who being very loose themselves do condemn the godly of too much strictnes and precisenes but they know not what they say can they be more strict then God requires No not possible Nay they cannot possibly be so strict as they should be therefore it is lesse possible that they should be too strict too precise The worship of God requires that all our thoughts should be kept close unto it that not one should wander This is not possible nor will it be possible when the godly have attained the greatest measure of grace that is attainable in this world so long as corruption remains there will be â—â—andring thoughts if then 〈◊〉 â—â—dly cannot be so strâ—ctâ—â—◠〈◊〉 should be though they 〈◊〉 and endeavour it much 〈…〉 can they be too strict That which makes men think the godly too strict is paâ—tly ignorance of that strictnâ—â— God requireth partly love 〈◊〉 â—oâ—enes they neither pracâ—â—â—â— nor love strictnes in themselves therefore they condemn it in others that they might justify themselves 4. God hath much bad service done him that the world knoweth not of no body is privy thereto but God and the consciences of men wandring thoughts worldly thoughts sinfull thoughts impertinent good thoughts do hinder Gods worship yet how full are all mens mindes of these some let their mindes go loose all Sermon while all Praier while they think not at all of what is in hand and they that do keep their minde in measure have no fast hold of them but soon let them goe Oh what strange hearing and praying will be discovered and brought into judgement at the last day for Eccles 12.14 God will bring jnto judgement every secret thing and Rom. 2.16 God will iudge the secrets of men some shall be brought in hearing and praying with their bodies but thinking of their whoring gaming drinking and the like others busy about their recreations others buying and selling and making bargains others plowing and sowing and reaping Herein shall be discovered the meeting of prophanenes hypocrisy and idolatry in the hearts of men Prophanenes in that they have suffered unholy common thoughts to come into their mindes in holy time and holy worship a thing that the soul if perfectly sanctified would not do Hypocrisy in that they make shew of what they do not they make shew of true and earnest worshipping of God by the presence of their bodies but they do nothing lesse Idolatry in that they give leave to their souls because their operations are hidden and secret to do that which they will not give leave to their bodies to do in the eie of man What is this but to make an Idol of God as if he did not see the souls actions as well as men see the actions of the body and if he doth see them why do men give more liberty to their thoughts which are in Gods eie then to their actionsi which are in mans eie 2. To reprove 1. An opinion planted by Satan in the mindes of men contrary to this truth I have in hand That thoughts are not to be mattered thoughts are free we need not be troubled at them If thoughts be free then they are not to be regarded
â—spy in it matter of displeasure But ordinarily the godly finde God according to their preparatiâ—nâ— hereto the currâ—â—t of â— r pâ—â—â—â—e â—oth bâ—are witnesse they that seeke the Lord shall praise him Psal â—2 26 open your gâ—â—es and the king of glory shall come in Psal 24. â—â— If any man open to me I will come in to him Revel 3.20 and the experience of the godly doth second it 2. Some of the godly complain of difficulty of understanding and weaknes of memory but if they prepare God will clear and open their understandings Preparation also will empty their memories and so strengthen them it may be they are too full If they say their momories are weak also for other things yet preparation will strengthen them for so they shall stirre up and improve the good in their memories and bring in the assistance of the holy spirit 3. Others of the godly complain they cannot finde peace and sweet communion with God they have prayd heard the Word received the Sacrament yet cannot finde peace Let them be perswaded to try this one way more prepare unto prayer prepare unto the Word prepare unto the Sacraments There is a promise Job 11.13 14 15. If thou prepare thine heart and stretch out thine hands towards him c. Then shalt thou lift up thy face without spot It may be thou hast stretched out thine hands thou hast prayed earnestly but now prepare thy heart see if there be not somewhat amisse in thy hand or family that might hinder then thou shalt have comfort in thy heart and boldnes in thy countenance guilt of heart makes a man hang down the head as spots make a man to hide his face 4. If God do not meet with thee yet thou shalt not have this increase of thy burden that thou wert unprepared but on the contrary thou shalt have assurance that God who hath prepared thy heart will beaâ—e witnesse to it and hath some good for thee in store which he will prepare thee for in a further measure by present withdrawings Quest How should we helpe our selves unto preparednes for Gods worship There are three helps Examination Meditation Prayer 1. Examâ—nation This is made an helpe unto p ayer Lam. 3.40 41. Let us search and try our wayes let us lift up our hearts with our hands so Psal 4.4.5 Commune with your own hearts offer to God the sacrifices of righteousnes thou must be a soul-searcher Examine 1. What the generall frame and temper of thy heart is whether in a better or worse temper then formerly 2. What particular failings have lately escaped thee that mâ—ght specially indispose thy soul 3. What graces are specially to be exercised in the worship we go about 4. What are the speciall occasions for which our souls desire to meet God 2. Meditation Psal 119.59 David will looke over his wayâ—s on every siâ—e ere he will set his feet into Gods wayes Meditation is of a separating and settling nature it separateth heavenly thoâ—ghts and affections from earthly and setleth the heart in heavenly thoughts and affections for it often goeth over with thoughts It is as the bellows of the soul that doth kindle and inflame holy affections and by renewed and more forcible thouâ—hts as by renewed and stronger blasts doth renew and increase the slame 3. Prayer David prayes to God to prepare the heart of the people 1 Chron. 29.18 God prepared the people 2 Chron. 29. ult pray therefore to him 1. To pardon our originall indisposednes and particular failings 2. To give successe to examination and meditation 3. To supply his spirit unto the heart which hath put grace into the heart therefore can revive and bring out the same Ob. I cannot get time thus to prepare Ans In diligence in thy calling thou servest God but if thou be so imployed in it as to shut out preparation thou servest Satan more then God because thou dost more his minde and for his advantage then Gods Ob. I am a childe or servant under government and cannot get time having not my time at mine own dispose Ans 1. Thy governours ought to allow thee time for Gods service thou art more Gods servant then theirs If they will not yet 1. By diligence gain time 2. If thou canst not do that take it from thy meat or sleep If neither father nor mother nor master will take care of thy soul yet do thou take care of it Before I leave this point of preparation the want whereof doth weaken that worship of God which we performe I will take occasion to answer some cases of conscience which may fall in the way of the people of God and trouble them for want of light 1. Quest Whether are we bound to prepare more for the Sacrament then for the word I will premise foure things and then answer to the question 1. The Sacrament is an ordinary ordinance of God and so stands in the same ranke of ordinances with the word that it is an ordinary ordinance appeares in that it is oft to be celebrated and that without the condition of speciall and extraordinary occasions 1 Cor. 11.25.26 do this as oft as ye drink it in remembrance of me for as oft as ye eat this bread c. It is an ordinance often to be used without speciall occasion and and for an ordinary end the remembrance of Christs death 2. The question is not between the whole word and the Sacrament but between a particular Sermon and the Sacrament whether we be bound more to prepaâ—e for the Sacrament then a particular Sermon going before the Sacrament 3. The question is of those who in regard of grace received are generally and habitually prepared both for the word and supper for of the unregenerate more preparation is required to admit them to the supper then to the woâ—d 4. The Sacrament in some respect hath it's place below the word in that the word is the covenant yea a particular Sermon doth contain part of the Covenant and the Sacrament is the seal now the seal doth receive necessary force from the covenant but not the covenant from the seal the seal is of no force without the covenant but the covenant is of force without the seal therefore the promise is called an immutable thing Heb. 6.18 the seal doth but increase the validity and force of the covenant add a further degree and measure The seal follows the covenant and serves unto it To the question then I answer That it should seem there is not more preparation required unto the Sacrament then unto the Word This truth will more plainly appear if the objections be cleared which are brought to the contrary Ob. Of a Sermon it can but be said This is my Word but of the Sacrament it is said This is my body and more reverence is due to the body of the Lord then to the word of the Lord and so more preparation to be made for the Sacrament then for the Word
to chuse his apostles the next day And in the place where our text is when he was presently to be betrayed by Iudas and apprehended by the souldiers he prayed and prayed again and had no sleep in his eies though his disciples were so sleepy that they could not hold open their eies When Paul was to depart on the morrow and the disciples to see his face no more he continued his speech untill midnight without any drousines If we will spend the night in holy duties there must be something beside the bare duties to keep us awake some awaking necessity or speciall occasion it will not be sufficient that we are loth to spend the day there must be some circumstance which will so stirre the the affection that it will stirre and disease the body Nor is it good to put off family duties till late at night unlesse we think God will be served with sleeping instead of praying These instrumentall causes I have been speaking of are over ruled by the principall cause God to punish such sinnes as these 1. Idlenesse in our particular callings Is it not just with God that they who are drousie in the occasions that concern their bodies should be drousie in the matters that concern their soules 2. Overmuch labour in their callings Is it not just with God that they who spend too much paines upon their own callings should spend too little upon his service too much upon their bodies and too little upon their soules 3. Heartlesse worship of God when men bring God a body only and take no care to bring the soul it is just with God they should not give so much as a body but rather sleep 4. Pride in spirituall abilities Is it not just with God that they who are conceited of strength should expresse weaknesse as they do that sleep and shall we think the Devil hath his hand out of this sleeping It is sure we oppose him in Gods service more then elsewhere therefore he will oppose us most He helps men to over-weary themselves in the week whereby they are unfit for the Sabbath He helps them to chuse the Saturday night to spend till late in triviall occasions for ordinarily of all dayes in the week men chuse Saturday night and Sabbath night for occasions of least moment the worst chosen time in tâ—e week for Saturday night they should be preparing them selves and Sabbath night considering how they have spent the Sabbath a signe the Devils hand is in the choise He suggests unto men that there is no benefit in watching no danger in sleeping he helps men that are naturally heavy to settle themselves easily to hang down their heads and shut their eies as furtherances He can if God permit cast an heavinesse upon a man He is compared to the fowls that picke up the seed and is not this our way shutting up the soul by sleep stopping the eare Quest How doth sleep hinder our earnest worshipping of God Ans We need not go farre to know that sense and experience doth teach every man the nature of sleep doth answer this question why is death compared to sleep but because they agree in somethings a sleeping man hath no more use of his senses then a dead man they are for the time bound up and suspended from their use if a man be in a fast sleep so that he cannot worship God at all For though the soul be able to worship God without the body as appeares by the working of the phansie in sleep and the separation of the soul from the body in heaven yet in those duties wherein the soul must be helped by the body as in all outward worship with others it cannot worship God if the body be asleep for herein the soul is directed by the eye and by the eare what part of worship to set about when to begin and when to make an end what order and decorum to keep for in publike duties we are so to worship God as not only God may be glorified by us and we bettered in our soules but also others may be edified in their worshipping of God which they cannot be by the works of our soules any farther then they appeare and break out in our bodies the actions whereof do flow into the eyes and eares of others If our sleep be not fast but rather a slumbring a drousines and heavines our service of God is marred for our bodies are unto our soules in this case as an hollow trunk stopped in the midst our eyes do but half see and our eares but half heare the sight dies in the eye and sound in the eare they come not to the soul there is no distinct understanding of the worship in hand much lesse any affection moved but a man in respect of hearing praying singing is like unto that man in a dream spoken of Isa 29.8 He dreameth he is eating and behold he awaketh and is hungry he dreameth he is drinking and behold he awaketh and is thirsty so men think they pray but when they a wake they know not what is prayed they think they heare but when they awake they know not what is spoken Vse The application of this point shall be first to them whom God helpeth against this sinne of sleeping in time of his worship they are waking and watchfull lively and stirring in holy duties sleep doth not then trouble them their duty is 1. To be thankfull unto God it is a mercy and a mercy denied unto many others Hereby we are kept from sinne and from much sorrow of heart which befalls others of the godly hereby we have that advantage to worship God and get good to our soules that others want It is not because thy heart is better or thy body better by nature then others nor because thou hast more grace or hast better improved grace then others but as Christ saith in case of knowledge To you it is given to know the mysteries of the kingdome of God so say I to you it is given to wake and watch in holy duties it is nothing of your own but Gods free gift be thankfull therefore It is no small mercy to do God lively service hereby our good is the more abundant the more sensible 2. Take heed of despising or hardly câ—nsâ—ring them that aâ—e very heavy in Gods worship though they sinne yet do not thou sinne also rather mourn thou that God should have such poor service and pity them that lose they know not what good who knows what a man loseth when he sleepeth a sermon while or prayer while If Peter had watched and prayed he had not so denied his master nor the disciples had fled and left their master for our Saviour bad them watch and pray that they might not enter into temptation had they watched and prayd they had not been so overcome of temptation who knows what the young man might have gotten for his soul by Pauls last Sermon had he not slept 3.
the way if he were an enemy we were bound to do it for God hath more care of men then of Oxen 1 Cor. 9.9 10. Much more if he were a friend should we do it Exod. 23.5 If thou see the Asse of him that hateth thee lying under his burden and wouldest forbear to help him thou shalt surely help with him A man was bound to help up his enemies Asse lying under a burthen and in case new and fresh thoughts of hatred came into his minde and he should say in his heart he is mine enemy I have no good will unto him I will not do to him that good turne he was to lay aside all and in any case to help him to lift it up And is not a sleeping man in Gods worship under his burden even the heaviest burden sin which sinks the soul to hell and doth not waking take off this burden and doth not sleeping continue this burden on them and they that suffer them to sleep suffer them to lie under their burden which shews a want of mercy which God would not have us to shew unto the beast that lies under the burden no not the beast of an enemy much lesse to the beast of a friend and least of all to our neighbour himself This fault is the greater if we shall enquire into the same in the causes thereof 1. It proceeds from want of love Were there that affection to our neighbours good should be we would not suffer them to lose that good they might get nor to sin by sleeping but as sin hath made man defective in love to himself therefore he sleeps in Gods worship so much more hath it made him scant in love to his neighbour and therefore he suffers him to sleep Levit. 19.17 Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Why must a man rebuke his neighbour and not suffer sin upon him The reason is rendred thou shalt not hate thy brother So when we suffer others in sin and particularly in sleeping and do not labour to help them it is from want of love To neglect a duty to our brother is a sin but to neglect it for want of love is a greater sin not to awake a sleeping brother is a sin but not to wake him for want of love to him is a double sin yet thus it is we do not awake those that sleep because we are wanting in love unto them 2. Another cause why we doe not wake sleepers is a conceit an ungrounded conceit that God hath not committed to us the care of our neighbours but it is enough if we look unto our selves the common proverb though ungodly shews what is in mens mindes every man for himself and every one look to one That there is such a conceit in mens mindes as appears further by Cains answer to the Lord which was no put off for that time but did spring no doubt from a principle seated in his understanding The Lords question did import a care that lay upon Cain concerning his brother Gen. 4.9 Where is Abel thy brother Cains answer doth acknowledge no such duty of care belonging to him I cannot tell Am I my brothers keeper he knew not where he was nor did he conceive it to be his duty to know what became of him he did not apprehend that the care of his brother did lie upon him So surely men think it is not their duty to take care of their neighbours contrary to the Commandements of the second table which are summed up in this one word Thou shalt love thy neighbour as thy self what care we take of our selves in the first place we must take of our neighbour in a second place To neglect our duty to our neighbour is a sin but to neglect it upon this ground because we think it is no duty is a double sin to deny both our duty and the command of God 3. A third cause why we do not waken sleepers is a base and unchristian fear that we shall anger them they will be displeased at us grant it be so Shall we runne upon Gods displeasure to avoid mens If thou awake thy neighbour he will be displeased and if thou awake him not God will be displeased make thy choice of Gods displeasure or mans shew thy self holy and not corrupt let holy fear of Gods displeasure banish corrupt fear of mans displeasure Wilt thou esteem thy affliction a greater evil then their sin when they stand in competition If thou do awake them and they be angry it is but thy affliction which is thus sweetned that it befalls thee in a way of obedience thou dost endure it for doing thy duty if thou suffer them to sleep thou sufferest them to sin nay thou sinnest thy self in that thou doest not thy duty to keep them from sin Not to awake them is a sin but to forbear upon this ground lest we should procure trouble to our selves is a greater sin to preferre our comfort before the preventing of their sin and our own Many objections come to be answered in this case 1. I see one sleep indeed but I cannot reach him he is so farre from me Answ If thou cannot reach him thy self yet speak to some body else if thine eie cannot make use of thy hand to wake him yet let it make use of some other mans hand if thou stirre up and provoke another to doe it it is all one as if thou thy self didst it beside I have seen some lengthen their arm with a staffe to call others into their seats and had they as much affection to the souls of their neighbours as to expresse coursity they would lengthen their arms with a staffe also to waken them 2. Object They who are neerer then I will not do it though I be within reach and why should I doe it since they that might better will not Answ The question is not what they who are neerer doe but whether they do well or ill if they doe well in not waking them do thou follow them if they doe ill thy best way is not to follow them Exod. 23.2 God saith Thou shalt not follow a â—â—ltitude to doe evil much lesse one man What argument is this others will not obey Gods command will not help their neighbours out of sin will expresse hatred unto them therefore I will do so toâ— because others neglect thou shouldest resolve the rather to do it neglected obedience is the more obedience because neglected it will not be done at all unlesse thou doe it This is one reason why Gods people are called his portion because they make up that losse of service God sustaineth in the world Object 3. They are my betters that sleep and it will be thought presumption and unmannerlinesse in me to awake them Answ 1. Thou maiest then desire those to doe it that are equall to them or neerer equality then thou 2. If
in the streets nothing but death and destruction lies before him So many think that frequency and earnestnes in good duties much praying hearing reading is the onely way to bring malancholly distractions and madnes upon the soul and diseases upon the body Whereas it is the way of greatest promise therefore of greatest blessing and good The godly often think with David 1 Sam. 27.1 They shall one day fall never hold out never goe thorow the difficulty of holy waies nor the danger of them they shall never hold up their heads with comfort Elijah desires he might die 1 King 19. he thinks he can never keep his life and uprightnes both now Iezabell is so incensed against him whereas the waies of wisdom are waies of pleasantnes and all his paths are peace no waies are peaceable and pleasant but the waies of wisdom and all her waies are so Prov. 8.9 All the words of wisdom are plain to him that understandeth so are the waies of wisdom plain to grace though obscure and dark to corrupt nature Prov. 14.6 Knowledge is easy to him that understandeth to the spirituall understanding knowledge is easy 3. Spirituall sloth is improved and increased by neglect of good duties or carelesse performance of them Neglect of good duties doth weaken diligence for strength not exercised doth decrease and doth increase sloth because strength of opposition is removed yea sloth is exercised Carelesse performance doth increase sloth because it is an act of it and every act doth increase the habit Let a man pray or hear carelessely and he shall be fitter to doe so another time Let a man spend one Sabbath carelesly not minding whether he be at any publique exercise and he shaâ—l be fitter to doe so another day and at length he shall come to think that there is no difference between the Lords day and another day and no matter how he spends it 4. Spirituall sloth is improved and increased by too much use of sensible comforts or carnall sensuall use of them When we are much in recreation given to our appetite to please and content our selves in sensible things it will cherish a love of ease and an abhorring of trouble Amos 6.1 Woe to them that are at ease in Zion How doe they further themselves in ease We finde in the sequel of the chapter On the one hand they put farre away the evil day they will not suffer thoughts of trouble to come neer them on the other hand they eat the calves out of the stall they drink wine in bowls they invent to themselves instruments of musick they chant to the sound of the violl they bring neer them all things that might please and content nature that it increaseth the love of that ease and delight and aversenesse unto trouble they are not grieved for the affliction of Joseph grief can get no place with them be there never so great need 2. If we doe not exceed in the measure of sensible good things if we misse it in the end of the use of them we desire sensible comforts for themselves onely the comfort of them and not to fit us for Gods service if ease be all our end love and desire of ease will be cherished by the use of them Means doe not onely bring unto the end but increase the desire of the end by bringing the desire and the end together good the more enjoyed the more desired because by enjoyment we have experience of the good of it If we desire outward good things for ease sake and comfort sake because we would be freed from trouble then the more we enjoy them the more we shall love ease because we shall more free the sweetnesse and content of it unto nature whereas if we did use outward mercies and sensible comforts that we might be sitter for Gods service we should finde our selves fitted by the use of them for his service and finde our affection thereto increased Means used for a sanctified end doe increase ability sanctified ability to attain that end Quest How doth sloth hinder our earnest worshipping of God Answ Three waies 1. As it stands in opposition to fervency and so fights against it Sloth stands in opposition to fervency because it opposeth diligence without which fervency in Gods worship will not be attained That fervency in Gods worship will not be had without diligence and pains-taking appears by the command of God to seek the Kingdom of God and the righteousnesse thereof Matth. 6.33 To work out our salvation Phil. 2.12 To stirre up the gift of God 2 Tim. 1.6 To contend for the faith Jude 3. Which were in vain if carelesnesse would serve the turne It appears also by the different affectednesse in Gods worship in different Christians the diligent and carelesse May not they that observe it see some more affected and taken up in the Ordinances and they are not the idle carelesse Christians but such as take pains and make a labour of Gods service It appears further by the experience of the most diligent Christians who finde a manifest difference in the hearts-warmth and liberty of their hearts in holy duties when they take pains with them and when they are carelesse ordinarily they finde most presence and life of the spirit in worship when they have taken most pains to cleanse and empty the vessell of their hearts fit for the breathing of the spirit and have laboured most to stirre up grace in their hearts fit to meet with Gods Spirit Though it appear to be a truth that fervency in Gods worship will not be had without diligence yet let us further see it in the causes thereof which are 1. The weaknesse of grace considered in it self The weaknesse of grace is this that it is imperfect we have not that full measure of strength which we should have and which we had in innocency we have but a part of it but a little part as Job saith Iob 26.14 These are part of Gods waies but how little a portion is heard of him So could the godly look into their own hearts they would admire what little grace they have and that little they have is above and contrary to that which is our nature since the fall and is subject to be made lesse to be weakned To make weak grace bring forth strong acts such as fervent worshipping of God is will need pains and labour things very weak are hardly strengthened Hence is that exhortation of the Apostle Heb. 12.12 Wherefore lift up the hands that hang down and the feeble knees He compares grace to faint hands and feeble knees which are not easily strengthened Let a man lift up hands that are weak in the joints they will presently fall down again he must make a continuall labour and work of it Let a man lift up feeble knees it will cost him some pains and they will presently sink down again So if we will fervently worship God we doe not lift up strong hands and knees