in heart and outvvard trouble And after vows to make enquiry is a snare When a man ha h vowed to enquire whether he hath done vvell or no and to vvish he had his vow in again vvere it to do again he vvould not do it this is rash vowing and brings a man into a snare he should have better considered aforeâ—â—nd Eccles 5.6 Say not thou before the Angel It was an errour why should God be angry at thy voice do not so vow as that afterward thou should'st have cause to say thou wert mistaken that vvere to make God angry vvith thee To vvorship God rashly is not to consider of six things before vve go about any part of Gods solemn vvorshâ—p 1. The persons worshipping 2. The person vvorshipped 3. The vvorship it self 4. The means of assistance and acceptance 5. The manner 6. The end 1. We must consiâ—er the persons that do worshâ—p Eccles 5.2 By this argument the spirit of God disswaâ—es from rashnes in praier or vows We are on earth dust and aâ—hes base and vile that considered would make us more serious and weighty So Abraham when he was further to speak unto God doth consider he was but dust and ashes Gen. 18.27 Job also chap. 40.40 When he was to converse with God acknowledgeth his own vilenes Behold I am vile this consideration doth stirre up our humility yea and our repentance for we cannot think of our vilenes but we must be put in minde of our sinne which hath had the chief hand in it 2. We must consiâ—er the person worshipped Eccles 5.2 Be not â—ash with thy mouth Why God is in heaven thou hast to do with an high holy powerfull God thou canst not be too serious and deliberatâ— So Abâ—â—ham Gen. 18.27 I have taken upon me to speak to the Lord who am but dust and ashes God is the Lord a person of greatest place and authority Abraham bust dust and ashes great difference between dust and ashes and the Lord this consideration will further our reverence and respect of God yea and our repentance the geater God is the greater is our sin against him when Iobs eie did see God chap. 41.16 i. e. he had a clear knowledge of God he abhorred himself in dust and ashes It will help our faith also God having a power above us and others can do that for us which neither we nor others can do 3. We must consider the worship it self whether it be ordinary or extraordinary more or lesse solemn for â—ore iâ— required in the one then in the other and what part of ordinary worship it is we must consider for beside the heart which must be imploied in all we have more speciall use of the ear in hearing the Word and the hand and eie in the supper of the Lord and by the well using of them our hearts are helped the worship of God is a separate way an holy way a way above an high way Prov. 15.24 a way of converse and communion with God 4. We must consider the means of assistance and acceptance the Lord Jesus Christ we have no ability of our own to worship God nor have we any worth to commend our duties unto God when we have done them this consideration will stirre up our humility and faith ouâ— humility for we have no strength of our selves to do any good nor is there any thing in us that can procure savour and acceptance of Gods hands of what we do and they that have no strength nor worth had need by faith depend upon him that hath perfection Heb. 11.4 Faith depending upon Christ for assistance and acceptance did make Abels sacrifice excell Cains which it may be did not exceed in matter 5. We must consider the manner of Gods worship how God will be worshipped with inward affections and the life of them with willingnes and cheerfullnesse with reverence love humility repentance faith Eccles 5.1 be more ready to hear then to offer the sacrifice of fools i. e. do not satisfy thy self with an outward performance of duty or with some other service beside that in hand which thy self dost fancy which a fool may do one that hath no spirituall understanding but be more ready to hear attend and give thine eare unto the present ordinance which doth argue inward reverence and affection 6. We must consider the end of Gods worship which is double His glory Our good His glory more immediatly fully then in other works which yet honour God Our good the good of our souls more immediatly fully thâ—n in other occasiâ—â—s wherein yet is a blessing If we consider not of these things before we worship God we are rash and not prepared and the more serious solemne and set any worship is at any time the more must we consider of them 2. The second part of an unprepared heart is prophanenes or unholines of heart Prophanenes and unholines are all one Ezek. 22.26 They put noe difference betweene the holy and prophane the holy and prophane are contrary therefore these two unholy and prophane are al one and unsanctified and unprepared are all one for prepared and sanctifâ—â—d are all one 2 Châ—o 29. â—9 An heart is prophane common or polluted two waies in relation to the worship or God 1. When it lies under an act of sin unrepâ—nted of Sin doth pollâ—te and defile â— Cor. â— 17 touch no unclean thing cap 7.1 Let us cleanse our selves from all filâ—hines of flesh and spirit sin is the unclean thing and doth defile for it takes the soule from God which was set apart for him and from the holy way and nothing but repentance will wash away this defilement Ier. 4.14 O Ierusalem wash thine heart from wickednes how long shall thy vaine thoughts lodge within thee To come therefore to worship God with sin unrepented of is to come with a defiled heart Ezek. 23.38 they have defiled my sanctuary and prophaned my sabbaths and how doth he prove it ver 39. for wâ—en they had slaine their children to their Idols then they came into my sanctuary to prophane it they came from their Idolatry unto the sanctuary of God without repentance and so they prophaned it by making no difference between it and an unholy place and especially did they first defile their hearts by making no difference between an holy unclean heart Numb 9.7 We are defiled by the dead body of a man why are we kept from offeringe an offeringe to the Lord in his season amongst the children of Israel that uncleannes was a sinfull uncleannes though ceremoniall hindring them from preparednes unto the passeover till they were washed shadowing out that defilement we get by touchinge sin and sinners which are dead things Exod. 2.48 No uncircumcised person shall eat thereof uncircumcision was a sinfull uncleannes that did unfit them for the passeover and to this the Apostle alludes when he speaks of preparednes to beare the word Iam. 1.21 Lay aside all superfluitie of naughtines
the fore-kin was a superfluitie therefore to be cut off so sin is a superfluity wee may well spare it and it must be cut off when wee come to heare the word if wee would be clean 2. The heart is then unâ—lean and prophaâ—e when it come to worship God not having laide aside earthly thoughts and affections these thoughts and affections are common not set apart untâ—o Gods worship therefore do defile the heart in Gods worship because they make it common when it should be set apaâ—t for God Common is as well opposed to holy as sinfull 1. Sam. 21.4 There is no common bread under my hand but hallowed common or ordinary bread in comparison of hallowed bread is unholy and so common ordinary thoughts and affections inreference to holy worship are prophane and unholy and make the heart a prophane vessel Nehe. 13.17 Nehemiah did contend with the Nobles because they did prophane the sabbath How did they prophane the sabbath viz. in suffering wares to be sold and tradesmen to be imploied in their trades on the sabbath-day much more did they that were imploied in them prophane the sabbath and especially their hearts by intermedling with such occasions Isa 58. â—3 Thou shalt not do thine owne wayes nor finde thine own pleasure on my holy day the day and duties are Gods therefore the workes and word yea and thoughts and affections too must in a speciall manner tend to God upon that day This was shadowed by Gods command to Moses when he drew nigh to the bush where God did manifest himselfe in glory setting the bush on fire yet keeping it from being consumed put off thy shoes from thy feet Exod. 3 5. why For the place whereon thou standest is holy â—round Those shoes those affections whereby wee tread upon the earth converse with men and with earthly occasiâ—ns must be put off when wee come to Worship God else they will make our hearts unholy and uncleane because common 3. A third part of the unpreparednes of the heart is unaptnes or indisposednes suppose a man lie under one sin unrepented of and lay aside wordly thoughts and affections yet experience proves a man may be unwilling and backward to the Worship of God or may have an indifferencie or carlesnes of spirit that he could as well let it alone as do it a spirit of luke-warmenes that doth neither strongly incline to the Worship of God nor from it but stands in a middle way This unaptnes is not only a want of Grace without which a man wants a will for God works the will till God worke a will in a man to that which is good he hath none but also a want of readines in grace to be put in exercise in Gods worship by reason of spirituall sloth the case of the wise virgins who by reason of their slumbring had their lamps to trim when the bridegroom was comming ere they could be prepared the orbe of grace grew low and so their lampes of profession did burne obscurely they awaking and using the meanes got supplye of oyl from Christ and so their lamps recovered their brightnes and the want of that which Paul calls upon Timoâ—hy for 2. Tim. 1.6 Stir up the gift of God there are gifts and graces but they are like fire in the ash-heaps not fit to kindle and flame the ordinances of God being put to them because the ashes of security lye between grace and the ordinances of God unblowne away This we finde in Iacobs preparing of his family Gen. 35.2 First put away the strange gods that was all manifest and open sinne Secondly be ye clean i. e. from all ceremoniall pollutions Thirdly change your garments not onely put off those they had on but put on others The garments of the soule are the dispositions of the soule Isai 61.3 a garment of praise is opposed to a spirit of heavines a spirit of heavines is a sad or mournfull disposition a garment of praise on the contrary is a ioyfull and thankfull disposition We must change our garments put off our earthly and worldly dispositions thoughts desires cares about the world and not there rest but we must be clothed with heavenly thoughts affections graces have them in a readines to expresse themselves in the worship of God This is the wedding garment spoken of Matth. 22.2 for by the marriage feast there is meant all the ordinances of God word sacraments prayer for in all doth God give our soules liberall and honourable entertainment doth set all his dainties before us with great solemnity the wedding garment is our fitnes and disposednes unto the ordinances by reason of certain heavenly sutable dispositions in a readines in our soules appearing to Almighty God and in measure to the godly by our outward carriage and behaviour If we take Christ for the wedding garment as some do how doth he fit us for the ordinances but by imputing his righteousnes unto us which is our worth and communicating to us heavenly dispositions to make us meet They that put on wedding garments do first put off their ordinary common apparel and then put on comely pleasant apparel meet for such an occasion so when we come to the feast of Gods ordinances where God is the feast-maker and Christ the feast and Angels entertainers and attenders we must not onely put off our ordinary and common affections but we must put on such affections as are meet for the ordinances of God sanctified and holy affections for holy duties as reverence humility love repentance faith these in a readines do make the heart apt and disposed and these not put on by new care and diligence in use of meanes and dependencie upon Christ do make us unapt and indisposed and so unprepared If a man take not care to stirre up holy thoughts and holy affections when he cometh to the ordinances of God he hath an unprepared heart because his heart having no holy affections ready to meet and close with holy dueties hath no fitnes unto them because no present ready suitablenesse unto them It is one thing to have grace in the heart another thing to have it ready for exercise and so it is one thing to have a generall fitnes for the ordinances another thing to have a particular and present fitnes at this and that time for this and that ordinance A childe of God that hath grace in his heart hath a generall fitnes for the ordinances because the same holines that is in the ordinances is in his heart and they must needs fit one another but the same childe of God if his grace be not fit for exercise through some impediment at a particular time and in a particular ordinance may want a perfect and particular fitnes for that ordinance If this were not so a childe of God could never performe any duety unworthyly as to bring speciall judgements of siâ—knes â—eaknes and death upon them as the Corinthians did 1 Cor. 11 3â— for a
is Gods work therefore all good God can command but what is good and in that which is all good is no matter of wearines Esai 43.23 I have not made thee to serve with an offering nor wearied thee with incense these God commanded but there was no matter of wearines in them as appeares by the contrary Thou hast made me to serve with thy sinnes and wearied me with thine iniquities in sinne is matter of wearines If thou be weary of that which is good thou hast Satans image upon thee in measure for that is his image to be weary of good as good John 8.44 when he speaketh a lye he speaketh of his own the Devil can call nothing his own but sinne and falshood for there is no truth in him he hath no disposition unto truth and will not this shame thee to be like the Devil 3. This wearines in good is the road way unto wearines in and by evil and affliction for temporall tiring evil the word of God is expresse Deut. 28.47 48. because thou servest not the Lord thy God with joyfullnes and gladnes of heart for the abundance of all things thou shalt serve thine enemies in hunger and thirst and nakednes and want of all things and he shall put a yoke of iron about thy neck untill he have destroyed thee they that serve God with a weary heart instead of being in the hands of God a freind they shall be in the hands of enemies a weary condition instead of serving God they shall serve their enemies those whom they do not love those who will not recompense their labour for they shall serve them in hunger c. they shall have hunger but no meat to eat thirst but no drink to drink nakednes but no clothing to put on no though they serve for it and so deserve it a weary condition yet if they might have any liberty it were lesse matter but they shall put a yoke of iron about thy neck untill they have destroyed thee a yoak shews restraint but an iron yoak shews wearisome restraint yea so wearisome as it shall bring on death They that are weary of Gods service the way of life must make account of wearisome bondage the way to death No joy of Gods service who is the God of thy life no joy of life Look into the conditions of men that are much weary of Gods worship and see if they have not some wearying tiring affliction like an iron yoak that they can neither break nor chearfully beare if God would open their eyes they might see herein wearines in Gods worship A notable example see 2 Chron. 12.1 when Rehoboam was strengthned in his kingdome he forsook the law of the Lord and all Israel with him they grew weary of the Lords worship whereupon he sent the King of Egypt to take the fenced cities of Iudah and to make towards Ierusalem the Lord sends a prophet to tell them that he had left them in the hands of their enemies because they had forsaken him this word seconding the Lords work did draw them to humiliation yet the Lord would not wholly deliver them and he renders the reason vers 8. they shall be his servants that they may know the difference between my service and the service of the kingdomes of the countries They might have served God and none else but they would not his service was a bondage and burden unto them therefore they shall serve their enemies whom they would not till they know by experience that Gods worship is the more easie yoke and by such experience be made to delight in it And for heaven they that are naturally weary of Gods service must never looke to come there unlesse their natures be changed for we pray that we may do Gods will on earth as they do in heaven a signe all that are in heaven do Gods will chearfully for were they weary of it we might not we need not pray to do it like them we might not it were sinne we need not for we can do it wearily of our selves a signe also that as we looke to come to heaven to be hereafter as they are already that are in heaven we must do Gods will chearfully in measure upon earth as they do it in heaven Though God suffer to come into the earth and to tarry upon the earth such as worship him but wearily yet he will not suffer them to come into heaven earth is a place of change in heaven is no change Nay heaven would more weary such a man then he is wearied here for there is the same work for substance but more of it more earnestly more constantly done and if a little weary men more will weary them much more Should I aske you one after another what you hope will be your condition in another world you would say you desire to go to heaven and you hope to goe to heaven But your wearines of Gods worship doth say to the contrary heaven shall never have you till you be altered for heaven could not keepe you if it had you for you would take no contentment there for the delights there would increase your discontent and wearines The most curious and exquisite musicke doth increâ—se the sadnes of a sad heart The godly have experience that when their hearts are out of temper the worship of God good duties are an increase of their burden and when their hearts are very uncomfortable the very comforts of God do increase their discomforts And if weary services of God cannot come to heaven they must to hell which every body judge to be a weary condition Math. 25.30 and cast ye the unprofitable servant into utter darkenes there shall be weeping and gnashing of teeth Why was this servant unprofitable who must be cast into this weary conâ—ition the reason is found vers 24. I knew thee that thou wert an hard man reaping where thou hast not sowed he thought God an hard master and his worke a weary worke therefore he would not meddle with it Therefore his wages is wearisome no light no comfort utter darknes weeping and gnashing of teeth 2. To reprove the godly in speciall as more blame worthy in regard of their wearinesse Nor doe I mean that wearinesse which proceeds from infirmitie which yet may shame us because it is our sinne and the fruit of our sinne but I mean that wearines which doth proceed from carelessenes the godly not bearing the same a their burden not using means to remedy it but rather neglecting it and suffering it to increase in their soules whilst they content themselves with the outward performance of good duties this is the speciall fault of the godly and for this they deserve specially to be blamed and that upon my doctrine as a sufficient reason it weakens the worship of God make their prayer hearing reading lean sacrifices let them but consider whom they serve so poorely because wearily that God who is not hath not been
or which is worse that Reformation it self should undoe us For of Christs coming in a way of Reformation it is askt Mal. 3.2 But who may abide the day of his coming and who shall stand when he appeareth A sad effect it had surely on the Scribes and Pharisees in the daies of his flesh whilest his doctrine and miracles ripened their sins and blasted their Souls in stead of their Lusts For the preventing of such an incomparable mischief in this great expectation of his coming amongst us as a Refiners fire and fullers sope Let us commend the reading of this book to thee and doe thou seriously commend it to God for his blessing wherein thou shalt have the best wishes of Thine in Christ to serve thee Tho. Case Edm. Calamy Errata PAge 1. l. 10. for guide read gird p. 6. l. 9 for words r. word l. 15. for these r. they p. 13. l. 23. for where r. vvhen p 14. l. 11. for nor r. not p. 36. for Isa 36. r. 56. p. 42. l. 22. for fear r. care p 43. l. 6. for weal r. wealth p. 45. l. 9. for raising r. raging p. 51. l. 12. for Lord r. head p. 53. l. 3. for Prophets r. vvorship p. 54. for their r. Gods p. 55. l 23. for your r. their p. 58. l. 23. dele A p. 59. l. 1. for lawfull r. carefull p. 64. l. 5. r. Eccles 5. p. 69. l. 4. r. Psal 84. p. 70. l 22. for regarded r. vvorshipped p. 85. l. 9. for our r or p. 89. l. 10. r. Isa 58. p. 101. l. 2. r. 1 Thes 5. p 103. l. â— r. Ps 5. l. 9. r. Isa 66. p. 110. l. 15. for use r. thee p. 123. l. 24. for stirred r. stirring p. 1â—8 l. 17. r. Mat. 25. p. 150. l. 19. for immediatly r. in mediately p. 151. l. 9. for snared r. snares p. 154. l. 9. adde in p. 163. l. â—0 r. Mat. 5. p. 166. l. 19. r. Psal 139.1 2 23. p. 1â—0 l. 4. for furthest r. further p. 211. l 11. for fastned r. softned p. 212. l. 1â— r. 1 Cor. 11. p. 220 l. 8. dele more p. 208. l. 15. adde day after marriage p. 229 l 13. r. Iob 42 5 6. p. 235. l. 20. r. Exod. 12. p. 239. l. 1. for one r no. p. 240. l. 4. for orb r. oil p. 245. l. 86. for perfect r. present p. 289. l. 1. for unpreparednes r. preparednes p. 290. l. 5 for his r. her p. 304. r. Luk 5. p. 317. l. 8. for him r. thine p. 327. l. 5. r. Amos 8. p. 329. l. 21. for the latter and r. as p. 357. l. 9. for hand r. handle p. 363. l. 14 for faulse r. false p. 364. l. 10. for know r. knowledge p. 372. l. 4. for man r. men p 380. l. 19 God can command but r. God can command nothing but. p. 451 l. 16. for when r. where p. 455. l 6. for seemeth r. serveth p. 47â— l. 7. for our r. one l. 8. for soul r. soil p. 489. l. 7. for chear r. clear p. 499. for prevent r. pervert l. 24. for sullen r. fallen p. 532. l. 2â— for sleep r. asleep p. 53â— l. 24. for warring r routing p. 534 l. 19. for curse r. course p. 541. l 2â— for rest r. â—est p. 545. l. 15. dele If p. 593. l. 22. for free r. feel p. 598. l. 19. for one r. our p. 603. l. 2. for heart r. heat p. 612. for sin r. him AN HELPE TO BETTER HEARTS for Better Times CHAP. I. Of instant worshipping of God ACTS 26. part of the 7. Instantly serving God THe word here translated instantly properly signifieth to extend and stretch out and is frequently used for stretching out and putting forth the hand Iohn 21.18 When thou art old thou shalt stretch forth thy hands and another shall guide thee The word stretch forth in the translation is the same in the originall with this that here is translated instantly When this word is referred to Gods worship or to the affections of the soul or the graces thereof it doth by similitude taken from the body signifie the stretching out of them the measure of them the earnestnes and fervencie of them and so is translated either instantly as in this place or fervently as 1 Pet. 1.22 earnestly as Luke 22.44 He prayed more earnestly without ceasing Act. 12.5 Some interpret this word in this place perpetually but you see it is translated here instantly and in other places of Scripture when it is applyed to Gods worship and they that translate it perpetually do imply this fervencie of affection for whence comes perpetuity length and continuance in any action but from length of inward affection the stretching out of that as the length of the motion of a stone throwne with the hand depends upon the strength of the hand throwing the same I take it hereby is meant that gracious affection of zeal so much called for and commended in Scripture which is not a mixt affection of love and anger but the intention and measure of all the affections for there is zeal in griefe Psal 119.139 My zeal hath consumed me because mine enemies have forgotten thy words The terme being thus explained the truth to be handled is Gods worship is to be performed with intention of affection not onely the truth but the strength of affection is to be looked after and laboured for in Gods service The twelve tribes are here said to serve the Lord instantly or earnestly I will shew more particularly what is meant by instantly and then produce proof By instantly is meant the measure and degree of the affections we expresse in Gods service whether love or desire or feare or greife or ioy or anger or care that there be much thereof So what graces we expresse faith or repentance or humility we take care that there be measure as well as truth called Luk. 10.27 all the minde and all the soule all the heart all hath speciall respect unto the measure and degree of the faculties of the soule as all the might of the body doth meane all degrees and measures of strength the utmost strength so in like manner all the minde all the heart all the soul means all degrees and measures of understanding will and affections the utmost and furthest of them else our Saviours compendium of the first table should not comprehend the third Commandement I will for cleerer evidence sake shew it by instances in the severall parts of Gods worship 1. Hearing the word Luk. 4.20.21 when our Saviour had read his text the eyes of all were fastned upon him asigne of an earnest desire to heare him they they did not looke about them one at another or at them that came in but their eyes were fastned upon him and they wondred at the gracious words that proceeded out of his mouth a signe they were much affected and moved and did not sit as stones senselesse The men of Berea Act. 17 1â— did
receive the word with all readines of minde they did in the greatest measure put forth their hearts unto the words of the Apostle to meet with it in the way and to take it up so soone as it was let fall by him Luk. 24.32 Did not our hearts burne within us when he opened to us the Scripture burne these did and were in a flame with indignation against themselves for their ignorance with desire of and joy in the good and glad tydings of Christs death and resurrection 2. Receiving the Sacraments the Passeover 2 Chron. 35.18 There was no Passeover like to that kept in Israel since the dayes of Samuel the 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
worth spirituall therefore above the reach of nature 1 Cor. 2.14.15 spirituall things are spiritually discerned therefore onely by spirituall men John 4.23 The true worshippers There are different apprehensions of Gods worship because different worshippers some true some false some in true light others in darknes some left in the darknes of nature others called into light 1 Cor. 1.23 24. The preaching of the Gospel to the Jewes a stumbling block to the Greeks foolishnes but to them that are called the wisdome of God and the power of God to them that are called out of darknes into marvellous light such as have a manifesting differencing discerning knowledge the godly know thus but in measure therefore esteeme but in measure 2. Where there is some knowledge of the worth of Gods worship yet there wants attendance to that light 2 Pet. 1.19 Ye do well to take heed as to a light that shineth in a darke place it is one thing to have light another thing to attend to it to heed it men forget they consider not the weight and worth of Gods worship Eccles 3.1 Keepe thy foot when thou goest to the house of God be more ready to hear there is an inconsideratenes in us in Gods worship we doe not deliberate about it because we are too thoughtfull about other things 3. The worship of God is contrary to nature because holy spirituall self-humbling and emptying this includes a defect of love to it and where love is wanting something will be imagined to worke disrespect That despising of Gods worship is an hinderance of fervencie and how it is an hinderance appeares 1. From consideration of the dependance of affections and endeavours upon the judgement if the thoughts be but low the affections and endeavours will be but low and on the contrary if the thoughts be high they will carry up affection and endeavours 2. It is against the nature of wisdome and therefore folly to bestow much affection and endeavour about things of small worth wisdome doth proportion affection and endeavours to the worth of things 3. The motive of the will is good the more or lesse good is apprehended the more or lesse the will is moved and so lesse or more fervencie of desire and endeavour If Gods worship be despised little good is apprehended and so little to move the will and affections if it be of little or no benefit as despisers apprehend why should we earnestly chuse it desire it take pains about it it will yeild small delight and satisfaction Desp siâ—g sometâ—â—â—s prevâ—â—â—â—â— to a totall neglect of duty much more to measure of neglect Vse 1. To convince of sinne the body of our people 1. Such as neglect Gods private worship reading and prayer in their families catechising and calling over the word which they have heard the fountaine of this neglect is dâ—spising they thinke it more honourable to be unpraid unread to leave children untaught the word unrepeated they thinke meanly of good duties that the practice of them comes out of simplicity and weaknes of judgement The greatnes of their sin in the effect and cause will the better appear if we consider Gods opinion of them and dealing with them 1. God thinks no better of them then of doggs swine Mat. 7.6 who trample under foot pearls brutish unreasonable creatures they are not base that pray but they that despise praier God makes account none will despise praier but doggs and swine such as are deprived of reason as farre below themselves as their thoughts are below Gods worship as if he should say Never take them for men and women again that tread under foot holy things that speak ill of reading conference praier God calls them doggs and swine so must we who can skill of nothing but the bones and akorns of the world 2. God will reject them when they would be most esteemed Heb. 12.16 17. Esau was rejected his suit was not regarded he despised the birthright and was himself despised when he would have had the blessing and though men prevail by earnest desires and tears to change the mindes of men yet he could not move the minde of God though he sought diligently with tears So men that despise praier or other parts of Gods worship when afterwards they would pray themselves or have others pray for them when they greatly need and earnestly desire the benefit of that worship they have despised they shall be rejected Prov. 1.24 25 28. Zech. 7.13 2. Such as come to the publike worship of Gods Word Sacraments Prayer but care not with what affections they come have no desire no delight there to be busied they bring their bodies but leave their hearts behinde them they trim and adorn their bodies but not their hearts They are farre from David spirit Psal 83.10 who esteemed one day in Gods house better then a thousand and again Psal 26.6 I will wash my hands in innocency and so will I compasse thine altar he will not come carelesly but with painfull preparation such as washing in the laver of repentance is clean hands become clean work these had rather be any where else then at Gods Ordinances any triviall occasion or idle company will keep them away they say Such as oâ—◠〈◊〉 despâ—sing do negâ—â—ct private may dâ—spisâ—n ly perform publike worship they can spend the time as well at home in reading some good book or in discoursing about some profitable subject as in the ordinances used in publike Assemblies Did not authority command and generall example forcibly perswade and desire to avoid shame constrain they would not afford their company at all and when they do come they bring the same affections where with they go about other occasions And why so They see no good in preaching praier sacraments What profit is in them What good comes by them these have too low thoughts of Gods worship as if it were onely outward and did only deserve the worst part the presence of the body which is their sinne And how should they do otherwise who make their own blindenes the judge of the worth of Gods ordinances not the word of command not the person regarded not the promise annexed to the worship not the the presence therein manifested Iudge you is it not a despising of Gods worship to think that any affections are good enough if a man do but get out of his bed and have but so much time as to get him ready he is fit to go to the Assembly though he have no spirituall thoughts no sense of his unfitnes by reason of the sinnes of the week past no praier to God for preparednes of heart doth not such a man think meanly of God he would set his thoughts and affections more in order were he to go into the presence of a King or to do some publike action these sinfull low thoughts are fruitfull in low affections and actions these weak expressions do manifest such men to be weak
vanity when he seeth us that way disposed 4. Greive the spirit of God to see his Temple in that guise and dresse On the contrary a reverent behaviour of body that will 1. Beget respective thoughts in our mindes 2. Effect the like reverent carriage in others which will be helpefull to us 3. Take advantage from Satan when he seeth no opportunity 4. Content the spirit of God when he seeth his Temple in a comely habit and he will delight to be more there 5. Looke up to the Lord Jesus to make these considerations usefull and to effect more of this reverence in use He shewed the greatest respect that ever was shewed to Gods Ordinances when he whipped out the profaners of the Temple and he as head of the Church hath fullâ—es to bestow Ob. Thâ— Ordinances â—â—eme to be weake and foolish â—hinâ— and not to deserve such reverence for men to speake to God and God to speake his minde unto us by men a poore thing Ans The Apostle hath answered this to my hand 1 Cor. 1. â—5 The foolishnes of God is wiser then men and the weaknes of God stronger then men What though they may seeme foolishnes and weaknes grant them so to be yet they are Gods foolishnes and weaknes God can make that a strong way which is in it self weake and that a wise way which is in it self foolish that which hath the wisedome of God and the strength of God with it cannot be foolish cannâ—t be weake however it may seeme abstracted therefrom Gods wisdome is an infinite and hidden wisdâ—â—e all of God is not thereâ—o 〈◊〉 â—ke and foolish because we see not the strength and wisdome of it Let us conclude our blindnes folly and weaknes rather then charge Gods means of folly and weaknes CHAP. III. Of the second hinderance of instant worshipping of God wandring thoughts ISA. 29.13 Forasmuch as this people draw near me with their mouth and do honour me with their lips but have removed their hearts farre from me HAving finished the first hindrance of our instant worshipping of God despising of Gods worship we come to a second seated in the same faculty of the soul the minde and it is wandring or roving thoughts in Gods worship For the handling whereof I have made choice of this text wherein the Lord doth blame it in the Israelitish worshipers of him By heart here we are to understand the whole inward man the minde will affections for iâ— stands opposed to the whole oâ—tâ—ard man included in a paâ—t expressed the mouth and lips In the like sense heart put alone is taken Mat. 15. â—9 out of the heart proceed evil thoughts murthers adulteries i. e. out of the whole inward man part whereof is the heart proceeds evil thoughts the work of the minde and murthers adultâ—riâ—s the work of the will and aâ—â—â—tions manifested in the outward man I am particularly to speak of the absence of one power of the minde from God the thoughts N. The absence of our thoughts in Gods worship doth weaken our worshiping of God Wandring thoughts in Gods worship do hinder our earnest worshipping of God God complains here that his people drew near him with their mouths but their hearts were gone from him if the absence of the heart and particularly of the minde and more particularly of the thoughts of the minde did not weaken and hinder their worship why should the Lord complain of the absence Nay why should he punish the absâ—nce so admirably as here he threatneth to do Mat. 15.7 our Saviour calleth them that worship God with their bodies and their heart farre from him hypocrites such worship therefore hath hypocrisy in it and the more wandring of minde the more hypocrisy and if so it is but weak worship The Lord by the Prophet doth particularly discommend the hearing of the wicked Ezek. 33.31 that so farre as concerned the outward man they did hear as well as a people could they came duly and sate respectively and attended and were somewhat affected with the Word as men are with pleasant musick but their hearts walked after their covetousnes their bodies were in one place but their thoughts and affections in another their bodies were sixed but their souls were roving and this made their hearing to become sinne and God to threaten that the day should come when they should know by lamentable experience that they had a Prophet and the Word amongst them and were hearers of it but sinned by the wandring of their hearts When David Psal 103.1 calls upon his soul to be exercised in the duty of praise he explaineth in the later end of the verse what he meaneth by soul all that is within me praise his holy Name If the duty of praise and so other duties have not all that within us and consequently our thoughts it hath not its due and so Gods praise is short To this agrees that of our Saviour summing up all Commandements of the first Table in this one Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde One branch of this love of God is the manner of worshipping God which must be with all the minde as well as all the heart and soul and if with all the minde then with all the thoughts of the minde and so much as the thoughts are absent in Gods worship so much love to God is absent therefore the worship of God is hindred Two things we must consider of for our understanding of this point 1. What wandring thoughts in Gods worship are 2. How wandring thoughts do hinder our earnest worshipping of God 1. What are wandring thoughts in Gods worship Ans We may know the nature of them by the description of the holy ghost in this place and in Ezekiel Isaiah describeth them by their place they are farr from God there is a distance betwixt God and them and that in opposition to the nearnes of the body to him those thoughts that are further from God in his worship then the body that are not busied about the same action that the body is are wandring thoughts and do hinder Gods worship Ezekiel describeth them by their motion and wandring their heart goeth or walketh after their coveteousnes when the body is set and sixed the 〈◊〉 in 〈◊〉 and thoughts are up and walking not about the service in hand but about other things These wandring thoughts according to the objects they are conversant about may be reduced to two heads Thoughts about evil things and thoughts about good things 1. Wandring thoughts about things evil in themselves thoughts simply and materially evil Amos 8.5 6. Thus the Iews are brought in Saying When will the new moone be gone and the sabbath why that they may sell corne and set forth wheat Is that all No there is a worse matter beside making the Ephah small and the shekel great and falsifying the balances by deceit That we may buy the poor
the spirit of God These wandring thoughts in Gods worship imploied about things good in themselves earthly good or spirituall good things are therefore sinfull because wandring and therefore 1. Impertinent and so a part of disorder and confusion which God is not the authour of they are out of their place and ranke they should not come in when other occasions and duties take place they have no due place now they doe but usurp 2. Being wandring they are unseasonable out of their time and therefore undecent uncomely for time doth give a beauty to things 3. Being wandring they are distracting they goe from the duty in hand take away part of the souls strength and thereby weaken the performance of duty and thus pertinent thoughts sometimes gain the name of wandring thoughts from the effect because they make the soul to wander Having seen the nature and kindes of wandring thoughts in Gods worship Let us now consider how they do hinder our earnest worshipping of God Ans Two waies 1. As they weaken the inward power of the soul to worship God 2. As they weaken the assisting power of the spirit of God 1. Wandring thoughts do weaken the inward power of the soul to worship God and so hinder our fervent and affectionate worshipping of God First As they take up part of the minde so that Gods worship hath not the whole minde as it should have Thou shalt love the Lord with all thy minde A man doth not pray with all his minde nor hear with all his minde part is bestowed elsewhere let a river be parted into two streams and it cannot runne so full in both as it would in one No finite minde can be so strong about many objects at same time as about one Wandring thoughts make God to be worshipped with a divided parted minde with a piece of the minde therefore weakly 2. Wandring thoughts in worship do not onely take up part of the minde and so weaken the power of the soul to worship God but they do take off the minde from the worship in hand so God saith the heart is removed farre from me and their hearts goeth after their covetousnes that is the minde is much nearer such thoughts and more taken up with them then with the Word or praier the minde is wholly with them or at least chiefly with them As it is often seen when doggs are following an hare if a new one be started they follow that and leave the other so when we are praying reading hearing if new thoughts arise in our hearts we let go our thoughts of the duty and follow them and so God hath scarce a part of our minde in his worship if any it is the least part 3. Wandring thoughts do weaken the power of the soul to worship God not onely because they take up part of the minde and take off the minde from Gods worship but also because in so doing they take up and take off the affections and endeavours the desires and delights of the soul and the actions of the body What a man doth not think of he cannot desire or delight in and what he doth but little think of he will but little desire and delight in and consequently will take little pains about Thus wandring thoughts carrying away the minde from Gods worship do also carry away the affections and outward man and if God hath neither minde nor affections nor body or but little of them then he hath but weak service 2. Wandring thoughts do hinder our thorow worshipping of God as they do weaken the power of the assisting spirit in our hearts and that they doe three waies 1. As they draw us from present spirituall thoughts about the worship in hand which are the work of Gods spirit concurring with grace in the heart We cannot think a good thought in a duty without the assistance of Gods spirit All our sufficiency saith Paul 2 Cor. 3.5 is of God and he instanceth in the smallest power of the soul thoughts we cannot think any thing of our selves when therefore wandring thoughts do take us from such thoughts as the assisting spirit hath wrought in us doth it not weaken the power of the assisting spirit 2. Wandring thoughts being evil and sinfull do grieve the spirit of God and so weaken the assisting power of the spirit when a man is grieved he will have no minde to shew his love and power Ephes 4.30 Grieve not saith the Apostle the holy spirit of God unholines is contrary to the nature of the spirit therefore doth grieve it and wandring thoughts in holy duties are unholines because they separate the soul from God when the body comes near him they are therefore contrary and grievous to Gods spirit and makes it unwilling to shew it self 3. Wandring thoughts doe weaken the power of the assisting spirit of God Because they hinder us in the way of the spirit the Word Praier Sacraments wherein the spirit is wont to conveigh himself more unto us Wandring thoughts do prevent our carefull use of the ordinances and so a greater measure of the spirits assistance which we should have in those Ordinances were wandring thoughts absent If wandring thoughts do weaken the power of Gods assisting spirit in our hearts they must needs hinder our fervent worshipping of God for the exercise of the strength of our souls depends upon the assistance of the spirit But it may be demanded further what are the causes of these wandring thoughts and how comes it to passe that the godly are troubled with them in good duties that do so hinder them in the due worshipping of God Ans There is a three-fold cause of them 1. Our selves 2. Satan 3. God 1. We our selves are the causes of wandring thoughts in Gods worship How Surely many waies 1. As we have a remnant of originall corruption a root and stock yet living and fruit bearing and one fruit is evil thoughts Matth. 13.19 out of the heart proceed evil thoughts i. e. the heart being an evil tree It is the happines of a good tree to bring forth fruit in season Psal 1.3 good and seasonable good and it is the curse of corruption a bad tree to bring forth fruit out of season good thoughts but out of season More particularly sinne hath brought a vanity upon our mindes Ephes 4.17 and there is yet a remnant of it in us i. e. the more worth and weight and excellency is in aâ—y thing the lesse we in our mindes suit with it and the more light and empty any thing is the more our mindes agree thereto now thoughts on the by have not that worth and excellency in holy duties that pertinent thoughts inlarging our affections Besides the more any thing requires the fixing setling and holding close of the thoughts as good duties do the lesse do our mindes suit therewith our mindes are vain inconstancy variety change and alteration of thoughts do best please them Experience tells us that it is
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
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
worshipping of God is to weaken that worship But to neglect preparation is to neglect that which the servants of God have practised as a way of due worshipping God Therefore to neglect preparation is to weaken that worship 3. God hath generally put it into the mindes of men as a point of wisdom to make preparation for matters of lesse moment Prov. 24 2â— prepare thy work without and make it ready for thy self in the field and afterwards build thine house When men build an house they first bring materialls to the hill as we say and then fit and prepare those materialls that they may sit the work intended and then they build they do not build without preparation Pro. 21.31 The horse is prepared against the day of battell the horse is not used in battell out of hand nor will any ordinary common horse serve for that end but the horse is prepared against the day of battell by exercising unto warlike skill by fit keeping by harnessing Men prepare their ground by mannuring and plowing ere they cast in the seed Isa 28.24 25 26. Doth the plow-man plow all day to sowe doth he open and break the clods of his ground when he hath made plain the face thereof doth he not cast abroad the sirches and scatter the cummin and cast in the principall wheat and the appointed barley and the rie in their place And why doth he thus prepare the ground ere he sowe ver 26. for his God doth instruct him unto discretion and doth teach him Is it wisdom to prepare ere we build a materiall house for man to dwell in And is it not much more wisdom to prepare for that house that it want nothing which must entertain the God of heaven Isa 66.1 2. Heaven and earth are Gods he hath made them and they are ready prepared but what house will they make for God The Lord tells them what house he chuseth more then heaven and earth To him will I look that is poor and contrite and that tremblâ—th at my word a prepared heart to worship God is Gods hoâ—se a poor heart sensible of its emptines of grace a contrite heart that is ground to dust and powder in regard of sin and a heart that trembles at Gods word that is deeply affected therewith and wrought upon thereby Let me adde one instance more which comes a little more nearer to the matter in hand When we are to come to the house of God we prepare our bodies in regard of the company we come unto we wash our selves and change our apparell and see that it be clean we put on some clothes that were not worne since they were washed but are prâ—pared in the week for that day and we should condemn a man of uncomelines rudenes of rashnes indiscretion that should come unprepared in body Nay many that go abroad all the week yet will not come to Church on the Lords day and all the reason is because they have no better clothes had they nâ—w clothes they would come as well as any and the reason why this doth hinder them is becaâ—â—â— aâ—l mâ—â— tâ—ke â—â—re to come iâ—â—â—â—â—l◠〈◊〉 thâ—s to the Câ—â—râ—h â—nâ— they should be 〈…〉 bâ—dy Nay more tâ—â—â— tâ—â—â—â—â—â—t comely cloâ—â—â—â— o◠〈◊〉 own do count it a lesse matter to humble themselves to borrow clothes then to come unhansomâ—ly Nay yâ—t a little furtâ—er many when they come to the Sacrament rather tâ—â—n thâ—y will not have their bodiâ—s prepâ—â—ed as they think they will deprive themselves of food necessary to the comfort of their bodies they will come fasting though our blâ—ssâ—d Saviour and his Apostles did celebrate the Lords supper after they had eaten the passeover which I suppose was a competent meal for they were to be no more at it then could well make an end of the paschall lamb If the body cannot come well into the presence of man without preparation can the soul come well into the presence of God without preparation to worship him The body comes to meet men the soul to meet God the body men count unfit till it be prepared and is the soul sit without preparation shall we make the presence of men of greater consequence then the presence of God Beside the principall end why the body comes to Church is that the soul might meet with God and we trim the handmaid but not the mistris that which hath least use in the present occasion not that which hath most just as if you should trim the hoâ—se you ride upon to Church but not your selves which were a ridiculous thing This argument therâ—fore doth conclude strongly and sensiâ—ly If matters of a lesse moment cannot be so well done without preparation then not the worship of God But lesse matters cannot so well be done without preparation as appears by instance Therefore not the worship of God God will at last day bring out meâ—s plowing to witnes against them and condemn them and this shall be so sensible and plain an argument that men shall have nothing to say As when the Lord said to the man that wanted the wedding garment Friend how camest thou hither not having a wedding garment What come a wedding and not have on a wedding garment The argument was so sensible and plain that he was speechles So when God shall say to us as he will do at the last day â—â—iâ—nd didst not thou prepare thy ground for thy seed What and not thy heart for my worship This shall be so sensible and manifest an argument as men shall n t be aâ—le to say any thing against it but be speeâ—hles What is unpreparednes of heart to worship God It stands in three things 1. Rashâ—â—s 2. Prophanâ—nes 3. Unaptnes or indisposednes 1. Rashnes a rash heart is an unprepared heart and begins the unpreparednes of the heart at the highest faculty of the soul the minde Eccles 5.2 Be not rash wâ—th thy mouth nor let thine heart be hasty to utter any thing before God God hath given a man a power to deliberate and consult with himself about matters what is fit to be done and what not fit how matters may best be done and hovv not and hereby the mold and patern of things is made in the minde according to which the outward man doth them and vvithout this a man is not fit to do any thing much lesse the vvorship of God for he doth the same in great part vvithout the soul is carried thereunto by the force of sense and blinde affection and herein represeâ—tâ—th the brâ—te beasts It is called Prov. 22.2 A devouring of holy things It is a snare to a man that devoureth holy things and after vowes to make enquiry When a man devoures holy duties performs them at all adventurâ—s considers not time nor place nor manner nor end such a man is in a snare the food he hath devoured is vvithin a net and hath an hook vvithin it evil vvill befall him after such duties anguish
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
continueth wearines doth continue and increase 2. It makes a man desire to change the present service for some other imployment a weary man would have new work to take away his wearines and to bring him contrary comfort and delight Can that be fervent service which a man thinks to be evil the end whereof he more desireth then the doing of it which he would change for any other imployment such service doth wearines make Quest It may be said you told us lately what some causes are of the wearines of the body in Gods service tell us now what the causes of the wearines of the soul are in the same service of God Answ 1. Remnants of corruption which do alwaies strive to draw the strength of the minde and affections another way and sometimes do prevail by our carelessenes and Satans watchfullnes Thus David when he was acted by corruption having looked too much upon the worlds prosperity and his own affliction without reflecting upon the end of both he was ready to throw off all the service of God Ps 73.13 Verily I have cleansed my heart in vain and washed mine hands in innocency if all the fruit of his piety be affliction and all the fruit of the worlds prophanenes be prosperity then hath David spent a deal of labour in vain and it is time to make an end but this was the faulse suggestion of corruption so Jer. 28.8 9. When he was mocked and reproached daily for his ministery he said he would make mention of the Lords name no more he grew weary of his ministery if he could see no better fruit of his labour but reproach he would give it over but then he was acted by corruption as appears by his bitter cursing the day of his birth Thus the godly have sometimes their spirituall sick sits and so are spiritually weary of spirituall things More particularly 1. Ignorance of the inward worth and excellency of Gods worship and service So much know so much desire and delight and no more we cannot desire and delight in what we know not for so we might desire and delight in evil as soon and as much as in good which cannot be we do but little know the good of Gods worship and so can but little delight in it and where is but little delight will be wearines 2. Imperfect suitablenes of soul to Gods worship suitablenes and agreement is the cause of desire and delight Amos 3.3 Can two walk together except they be agreed Can they desire and delight in one anothers company unlesse they suit and agree in disposition Prov. 27.19 As in water face answereth to face so doth the heart of man to man Why doth a man love some particular man with a more inward free strong love because as in water face answereth to face a man may see the image of his face in water the represented face hath the likenes of the true face So a man sees the image and representation of his own affections and dispositions in some more then in others he sees himself in him and every man loves himself more then others and consequently such men in whom he sees himself more then in others Psal 40.8 The more suitablenes and agreement the more desire and delight we are but in a small measure suitable to the worship of God because the Image of God is but in part renewed in us and if there be but a measure of likenes in us to Gods worship there will be but a measure of delight and therefore wearines present likenes alone doth exclude wearines beside there will be a measure of unlikenes and that naturally causeth wearines 3. Immoderate desire and delight in other things even lawfull callings occasions and comforts so in my text Why are they weary of the new Moon and of the Sabbath the reason is rendred That we may sell corne and set forth wheat and why should they sell corn that they might gather riches When they were in the midst of Gods worship they had a greater desire and delight to their callings and worldly busines the strength of their souls went that way therefore they were weary of Gods worship 4. So much earthly converse with our callings and earthly occasions I say earthly converse after the manner of men who are altogether earthly for it is not the use of our callings that draw our hearts from heaven to earth but the manner of our use of them when we do not set awork grace in them do not use them as an appointed way to fit us for Gods worship and therefore watch our hearts that they be not drawn too much unto the things we have to do with We do not use them with fear lest there be a snare in them we do not use them with dependance upon God with strife against our naturall earthly mindednes therefore they steal away our hearts 5. Over-length of duties there is but a measure of desire and delight in us therefore duties should have but a set time in heaven when our affections shall be perfect there shall be no time to measure duties by but they shall be immeasurable The measure of the affections is regulated by judgement and discretion when therefore duties are drawn out beyond discretion they are burdensom or indiscretion beside the soul hath other occasions to attend beside Gods worship even on the Lords day works of mercy and necessity if therefore time be taken up so that convenient time is not reserved for these the soul growes weary because it cannot do all its work so in a family duties are then wearisom when they do not consist with our particular callings 6. Absence of the all-filling and quickning spirit It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and life Joh. 6.63 As the body is dead without the spirit so the Ordinances without Gods quickning spirit it must both quicken our desire and delight and stirre up the good of the Ordinances Psal 84.10 11. David exceedingly prizeth a door in Gods house why the Lord is a sunne when there is such a presence of God that is both light and heat to discover the good in the Ordinances and to warm our hearts therewith then are they delightfull 2 Cor. 3.18 When the spirit shews us the face of God peace comfort grace in the glasse of the promise and so reflects the sunne upon us that whilst we behold Gods favour we are at peace with him whilst we behold his grace we are made gracious whilst we behold his comfort we are made comfortable then are the Ordinances delightfull but if the spirit be absent there is no affection stirring Vse This Doctrine doth manifest First that God hath but weak service at the hands of the most weak praying weak hearing because but weary service But because all will say they come willingly and cheerfully to Gods worship I will shew by severall instances as so many
and pains-taking in the same doth chear and awaken both soul and body 2. A present senselesnesse of the necessity of watching both to attain good and prevent evil A sleepy conscience makes a sleepy body when that doth not its office as a monitour to warn and presse unto duty the conscience is made thus sleepy and so senselesse of good to be found or evil to be prevented by watchfull performance of duties two waies 1. By some false opinion and errour of minde some false representation of things some false conclusion drawn sometimes from some truth whereby the conscience is deceived and so cast asleep Matth. 25.5 Whilst the bridegroom tarried the Virgins slumbred and slept from this false opinion that it was no matter if they slept in time of the bridegrooms tarrying and no good was to be gotten by waking and watching unlesse the bridegroom had been at hand which was false contrary to that of our Saviour Luk. 12.35 36 37. Let your loins be girded about and your lamps burning And ye your selves like unto men that wait for their Lord when he will return from the wedding that when he commeth and knocketh they may open to him immediatly Blessed are those servants whom the Lord when he commeth shall finde watching Verily I say unto you that he shall gird himself and make them to sit down to meat and will come forth and serve them Something is to be done when the Lord delayeth his comming unto us according to his promise and our expectation we are then to wait for him and it is not in vain so to do for by that means we shall be ready to entertain him speedily when he commeth and shall receive more honourable acknowledgement from him So ver 45. If that servant shall say in his heart My Lord delaieth his comming and shall begin to beat the men-servants and maidens and to eat and drink and to be drunken Why doth the evil servant miscarry himself thus in the delay of his Masters comming but from a false opinion that there was no danger in his misbehaviours unlesse his Master were comming and at hand contrary to what our Saviour addeth v. 46. The Lord of that servant will come in a day when he looketh not for him and in an houre when he is not aware and will cut him in sunder and will appoint him his portion with the unbelievers Though God come not presently unto misbehaving men yet that will not take away their danger he will come soon enough and too soon for them and bring recompence enough though he delay and that they may resolve upon as sure and certain In like manner had men true and present apprehensions of the benefit of watching in time of Gods worship and the danger of sleeping they would leave sleeping and fal to waking but they are deceived by a false opinion that there is no good to begotten by waking nor evil to be found in sleeping and so they are senselesse not at all affected with the good of the one or evil of the other 2. The conscience is made sleep and so senselesse of good to be obtained or evil to be prevented by waking in the time when God is to be worshipped by some sin committed but not repented of whereby grace is dulled and the awaking quickning spirit of God grieved and withdrawn This was Ionahs case when he had fled from Gods work against his knowledge and conscience the grace of God was so dulled and his conscience made so sleepy that whereas he should have spent his time in confessing his sin and humbling his soul and seeking peace with God he settles himself to sleep Ionah 1.5 yea in time of the storm when the naturall consciences of the heathen did call upon them to pray and would not let them rest Ionahs conscience was so sleepy that it suffered him to continue his sleep which had it been waking and restlesse it would not have done Not Ionahs conscience but the ship-master doth awaken him and that with upbraiding his sleepinesse What meanest thou ô sleeper arise call upon thy God Thus the conscience of a godly man after sin committed may be more sleepy anâ— more hardly awaked then the conscience of a naturall man Ionah having sinned his conscience was sleepy and he not sensible of the good of waking and praying and returning into the way out of the which he was gon nor of the danger of sleeping in sin the way to pull down the awaking judgements of God as it fell out So when men even good men come to the house of God in their speciall sins unrepented of they come with sleepy consciences not sensible of the good found in watchfull attendance upon the Ordinances nor of the danger of drousines and sleepinesse and a sleepy soul makes a sleepy body yea they sleep fast whom sin rocks asleep 3. A third cause of sleep in time of Gods worship is wearinesse when the spirit and body is tired and so made fitter to rest then to labour This wearines that brings on sleep comes 1. From toiling and over-working the body in other occasions Iudges 4.21 Sisera being weary falls fast asleep to the losse of his life When men come to family duties with overwearied bodies or to the house of God having overtoiled their bodies in the week or allowing themselves too little sleep on the Saturday night they are fitter to sleep then to perform duties 2. This wearines that fits the body for sleep doth also come from the length of good duties we are imperfect creatures and can endure but a measure in the best actions though they be most comfortable Act. 20.9 The spirit of God speaking of Eutychus sleeping at the Word doth adde that Paul was long in preaching thereby intimating that it was some cause of his sleep through the weaknes of nature 4. There is something also sometimes in the season of the time when duties are performed in the night So in the forenamed place Act. 20. where Eutychus is founâ— slâ—â—ping at Pauls sermon it is also recorded that Paul continued his speech untill midnight being to depart on the morrow Now it was grown to a slâ—eping season The bodies of men are more dull and heavy in the night then in the day because of the absence of the warm and reviving beams of the sunne the coldnes and darknes of the night It is not good therefore to chuse the night to spend in holy duties unlesse there be some necessity or speciall occasion on the next day Necessity and speciall occasion will make sleep depart from our eies Iacobs care of his sheep and feare of their danger kept him from sleeping in the night Gen. 31.40 The same man afraid of his brother Esau whom he was to meet the next day spent the night in prayers and teares Gen. 32.24 there wrestled with him a man till the breaking of the day Luk. 6.12 13. our Saviour spent the whole night in prayer when he was
especially sinne the greatest affliction when sinne must be the souls cure the cure will be found but smarting But this may be some comfort to us when we do desire the good of our people and they walk in a contrary way better they should smart then perish If thine eye offend thee 〈◊〉 thy â—â—â—t saith Châ—ist plâ—â—k â—â—t the one â—ut off the othâ—â—â—â—tter go to heaven 〈◊〉 th◠〈◊〉 eye and halting 〈…〉 eyes and 〈…〉 â—inâ—ll and deâ—r 〈…〉 better thou perish◠〈…〉 comfort and â—â—â—â—ure a little trouble for a time then misse the comfort of the whole and endure the trouble of the whole for ever Hearers that profit not by carefull attention may and shall profit if they belong to God by the sinne and smart of their carelesnesse and that which is their good may be our comfort so far as it is their good 2. To comfort them to whom sleeping is a burden It cannot be denied but it doth him erour worshipping of God but there is comfort in tâ—at case if it be a burden Let us try that first 1. Thou wilt lay in against it before thou go to the house of God in thy prayer thou wilt 〈◊〉 in of it and desire helpe against it 2. In the Ordinances thou wilt stâ—ive against it stirre up thy selfe disease thy self desire others to awake thee be thankfull when they do it 3. After duties thy heavy head will be turned into an heavy heart when thou goest to God in prayer when thou goest to thy meat and to thy rest thy heart will be weary If thuâ— thou finde thy sleeping a burden there is comfort 1. The obedience of Christ for the sake whereof thy obedience is accepted was a wakefull lively obedience what was wanting in thine was â—â—â—und in his obedience for theâ— 2. Thy obedience is presented to Goâ— by the intercession of Christ without any defect as it is in thy will not in performance 3. For Christs sake God will make thy sinne thy physicke both to discover thy self to thy self and to humble thy heart 3. For information 1. God hath but weak service at the hands of very many for sleeping is very generall To speak first of Gods publique worship How many sorts of sleepers are found some sleep from the beginning to the end as if they come for no other purpose but to sleep as if the Sabbath were made onely to recover that sleep they have lost in the week for love of their own occasions as if Gods Ordinances were rather a cradle to rock them asleep then the office of the watchmen of God to awaken sleepers Some sleep from the beginning of the Ordinance till praier or Sermon begin as if they came to the house of God not well awaked or wanted part of their morning sleep Some after some time of waking and watching do fall asleep as if the service of God were the onely unpleasant tiresom work Some their serving of God consists of short sleeps and short wakings as if they met with a continuall intercourse of startling and quieting in Gods service Some have a continuall heavines and lumpishnes in Gods service as if it were night rather then day their heads are so leaden and weighty that they cannot hold them up and their eies so heavy that they cannot hold them open And if we set aside these sleepers the severall sorts of them how many waking watchfull worshippers of God shall we finde If there be so many and such variety of sleepers on the Lords day in the day time having rested the night before and resting from their labours in the day how much more will these be found in family duties performed late at night and after weary labour which makes it manifest that God hath but weak service in publique or private from the most 2. The effect of sin it doth prevent the course and frame of nature and grace both sleep was appointed of God for the refreshing of the weary body that so it might wake and be the more cheerfull in Gods service but siâ— makes the body sleep when it is not weary when it should especially wake and makes a man unfit for Gods worship Were there no other evidence of our sullen estate and condition this were sufficient Would men made according to the Image of God sleep in his service who made them fit to wake in it And if there were nothing else to bring us out of love with sinne this were enough it doth unfit us to serve God 3. The coldnes of their hearts in Gods worship who fall asleep in it especially that give way to sleeping It hinders them in Gods worship therefore were their hearts fervently bent to the worship of God they would hinder that It is not onely the motion of the body in mens callings nor chiefly that which keeps them awake but the intention of their thoughts and fervency of their affections and though there be not the like stirring of body in Gods service yet if the soul were so bent upon it as upon other occasions that would keep the body awake 4. For reproof 1. Generally of them that sleep in Gods worship We are commanded to love the Lord with all our strength as well as with all our soul but we by sleeping deny the strength of our bodies and thereby the strength of our souls also God reproveth some for drawing neer to him with their lips when their hearts were absent but sleeping sets the body farre from God as well as the soul But that we may be more ashamed of this sin of sleeping let us consider the aggravations of it 1. It is a needlesse or at least a carelesse sinne We except against swearing in ordinary speech because it is a needlesse sin men are not put upon any necessity it doth not grace their speech nor bring credit to their speech so sleeping in Gods service is hereby aggravated that it is a needlesse sinne Have not men houses and beds and time allowed them to sleep in they have no need to sleep in Gods worship God hath suffered his own commands to be transgressed in case of necessity Matth. 12.3 4. David might rather eat holy bread then his body should come to any hâ—rm by hunger which yet might not have been done had not God given allowancâ— and câ—mmand but to transgresse the command of Gâ—â— when there is no neâ—essity upon us how great a sin is that What is this but a despising of the command of God a setting light by it as if a man should say Indeed it is a command of God we should not sleep but it is no matter whether we keep it or no it it not worthy observation It was the aggravation of Davids adultery 2 Sam. 12.9 His despising of the command of God how did that appear because no necessity lay upon him to commit that sin he had wives of his own had he not sleighted the command of God he would not have done it So men have no
but turneth not off his bed The speeches of sloth are such as these Eccles 4.6 Better is a handfull with quietnesse then both the hands full with travell and vexation of spirit what ever he hath or wanteth he would have quiet and his opinion is that a little with ease is better then as much again with trouble of minde and body Prov. 22.13 The slothfull man saith there is a Lion without I shall he slain in the streets There is no safety in stirring out of doors therefore he will keep within all safety is in the house but nothing but danger abroad if he should stir about any businesse His discouragement from labour is difficulty and trouble Pro. 15.19 The way of the slothfull man is as a hedge of thornes when he should goe about any businesse it seems as troublesom to him as a mans way that must goe thorow an hedge of thornes no comfort nothing but vexation to be found Prov. 20.4 The slâ—ggard will not plow by reason of the cold He cannot endure the could though for profit he is all for warmth and ease The slothfull mans work tends to ease rather then to labour is a cessation from pains-taking a life of rest rather then of labour as the holy Ghost declarethâ— Prov. 6.9 10. How long wilt thou sleep O sluggard When wilt thou rise out of thy sleep Yet a little sleep a little slumber a little folding of the hands to sleep A slothfull man dwells upon â—ase gives himself much to sleep and will not be drawn to labour Quest Whence comes this sloth Answ It is the fruit of the fall which hath brought about a double cause of sloth one within us and another without us The cause of sloth within us is 1. The losse of inward strength activity and ability unto action the native and naturall strength of soul and body is gone we are altogether weaknesse and insufficiency and how should a man be willing unto that he is too weak for Naturally we know not how to doe things in the best way we know not the benefit of labour our will is perverse refusing what we should chuse and our affections carelesse so that we cannot set about any action without inward trouble and disquiet in regard of our unfitnesse 2. The contrariety that is in our nature to the law of God if God would have us love labour we love sleep Prov. 20.13 and so abhorre labour The outward cause of sloth is the travell and toil which sin hath made unavoidably to accompany all actions as a punishment and part of the curse which God hath threatned and man deserved wherein he is separated from God who is in a condition all of comfort and works all his works with ease and comfort whereas man in innocency should have laboured without trouble Gen. 2.15 God set Adam to dresse the garden of Eden and to keep it but speaks of no toil Adam was made perfectly fit for all imployment and fitnesse for action causeth comfort therein The blessing of God also was perfectly upon him he dwelt in the midst of blessing and Prov. 10.21 The blessing of God maketh rich and he addeth no sorrow with it Where Gods blessing is there sorrow cannot be if it be in perfection and fullnesse as with Adam But now that sin hath entred into the world and the curse of God by sin a man cannot use any power of soul or part of body without vexation and toil the soul is vexed in its labour Eccles 1.13 I gave my heart to seek and search out by wisdom concerning all things that are done under the heaven this sore travell hath God given to the sonnes of men to be exercised therewith Let a man set a work his wisdom to finde out the secrets of actions he shall finde that travell sore and grievous to exercise and humble him therewith vers 17 18. I gave my heart to know wisdome and to know madnesse and folly I perceived that this also is vexation of spirit For in much wisdome is much grief and he that increaseth knowledge increaseth sorrow The labours of the soul the exercise of wisdome and knowledge in the means thereof is accompanied with grief and sorrow and vexation of minde The body is toiled and wearied in it's labour sweat forced out and strength weakned Gen. 3.19 In the sweat of thy face shalt thou eat bread Gen. 5.29 This shall comfort us concerning our work and toil of our hands because of the ground which the Lord hath cursed The curse of God upon the ground did not bring man labour but toilsome painfull afflictive labour This outward trouble which accompanieth all labour meeting with an inward love of ease and aversnes unto labour must needs further and increase the same When a man findes himselfe unfit for action and therefore disquietnes will arise from that unfitnes it will make him backward thereunto but when he considereth disquietnes from within shall be met with outward trouble that cleaves fast even by the bond and tie of Gods truth unto all labour it will make him more backward Most of all are these causes of sloth found in spirituall actions inward and outward disquiet 1. Because our greatest weaknes and insufficiency lies in spirituall actions mans perfection in innocency was to be after Gods Image so that though he could perfectly dresse and keep the garden do the work of his particular calling rule and govern all the creatures put under his feet yet he could best do those works that come nearest to the works of God spirituall and divine actions love the chief good and delight himself in communion with God on the contrary now he hath lost the Image of God he can do any thing better then spirituall actions naturall and civil actions he can do but expresse no life of grace holines therein no more then a dead man can expresse naturall life And when God hath bestowed grace upon men yet that is but imperfect the contrary sloth doth remain spirituall actions are still above and most contrary to the naturall temper so that the soul quickned by grace is most unfit for them therefore most disquiet will thence arise to their souls which will make them more backward to them then to other actions any farther then faith assisted by the Spirit of God doth apply and make use of the all-sufficiency of Christ doth not experience tell us that the vexation which ariseth from sense of insufficience unto spirituall duties doth keep back and is a continuall clogge unto them in the way to such performances Beside our nature is enmity to the law of God Rom. 8.7 therefore most enmity to that which is most Gods law as the commandments of the first table 2. The curse lies heavier upon spirituall actions the curse of sorrow that attends actions for where the blessings of comfort did most appear there the cause of sorrow will be most manifested but the blessing of comfort was especially contained
shall fare no otherwise no better in performing them then if we neglected them Job 21.15 What profit should we have if we pray unto him We say in our proverb as good sit for nought as work for nought this keeps men from the work and labour of prayer a conceit there is no profit in it they see no good come of it they that pray much and spend much time in religious exercises are as poor in the world as much despised and afflicted as any yea and more Mal. 3.14 Ye have said it is vain to serve God and what profit is it that we have kept his ordinances and walked mournfully before the Lord of hosts They are not ashamed to say that it is vain to serve God an unprofitable way and they undertake to prove it by their own experience they have kept Gods Ordinances and have mourned for their failings yet have found no benefit things have gon no better with them Jer. 44.17.18 they speak their mindes fully since they left off burning incense to the Queen of heaven they wanted all things and were consumed with famine and sword but when they did burn incense to the Queen of heaven they had plenty of victuals were well and saw no evil so the godly have times of temptation wherein carnall reason assisted by Satan doth prevail to make them think and say all their sincerity is in vain and the pains they have taken in Gods service Psal 73.13 Verily I have clensed my heart in vain and washed mine hands in innocency he thought that neither the purity of his heart nor innocency of his conversation was to any purpose he should be never the better for it Nay because the more they pray and walk in the use of Gods means sometimes the worse matters are with them in providence are they not ready to reason from sense that there is no benefit in precisenes and strictnes This is a false reasoning Psal 19.11 There is reward and great reward If so small a matter as a cup of cold water given for Gods sake shall not go unrewarded how much lesse greater matters Gods righteousnes is ingaged Heb. 6.10 He may as soon cease to be righteous as leave unrewarded the labour of his peoples love 3. So much pains and care about good duties will hinder the particular calling and so the benefits of this life and bring poverty And though the godly do not expressely say so as others will yet would they not take more pains about good duties if they did think it would not hinder their particular calling and profit which they are so sensible of This is a false reasoning for though carefull and fervent performances of duties may take up more time yet if it bring a double blessing what losse will there be That it is thus we may see in the case of the Iewes Hag. 1.2 They did not refuse to build the Temple and therein to take care of the Lords worship but they were carelesse of it and for carelessenesse he doth reprove them This people say the time is not yet come the time that the Lords house should be built at present they wanted opportunity and hoped they should have opportunity afterward but would not try whether opportunity would serve See how this carelessenes of Gods service did redound to the frustrating of all their care about their own occasions vers 6. ye have sown much and brought in little he that earneth wages earneth wages to put it into a bagge with holes their labour did not prosper they were not the richer for their sowing and labouring they looked for much and it came to little vers 9. I did blow upon it I called for a drought Why because my house is wast and ye run every one to your own house Their too much care of their own occasions and carelessenes of Gods service got them nothing but it lost them much Chap. 2.16 17. When one came to a heap of twenty measures there were but ten when one came to the presse fat to draw out fifty vessels there were but twenty When come doth not prove doth not fill men do not consider that this is because they take more care about their own matters then Gods service It follows I smote you with blasting and mildew and with hail in all the labours of your hands when mens corn is spoiled with blasting and mildew and hail they do not consider it is because they are carelesse of Sabbaths and Ordinances of God more carelesse of his service then their own occasions on the other side see how care of Gods service brings a blessing upon our occasions vers 18 19. Consider from this day that the foundation of the Lords Temple was laid consider it from this day I will blesse you And that they may know that the Lord doth blesse them because of their care of his worship he addeth Is the seed yet in the barn Is it already past Gods blessing yea as yet the vine and the fig-tree and the pomgranet and the Olive tree hath not brought forth Zach. 8.10.11 before this time there was no hire for man nor any for beast but now I will not be as in the former dayes for the seed shall be prosperous c. so that what time Gods service takes up from our callings it will abundantly make up in blessing and it must needs be so for all successe is Gods Psal 127.1 Except the Lord build the house they labour in vain that build it and where God is best served he will bestow the most blessing 4. The comfort will not countervail the sorrow the ease the difficulty the rest the labour Thus much we may gather from the sluggards speech Eccl. 4.6 Better is a handfull with quietnesse then both the hands full with travell and vexation of spirit He thinks the filling of both hands will not be answerable to the pains taken therein the lesse he hath the lesse disquiet and the more the more disquiet and that disquiet will not be exceeded by comfort and quiet but the vexation seems to him more then the quiet therefore one handfull is rather to be chosen then both because the lesse he hath the lesse disquiet So much also is implied in the spouse her answer to Christ calling on her to awake out of the bed of security arise and open to him Cant. 5.3 I have put off my coat how shall I put it on I have washed my feet how shall I defile them Had she thought the benefit would have countervailed the trouble she would not have made that exception This is a false reasoning for it saith Christ hath not purchased so much as sin hath deserved 5. As the difficulty of good waies is unavoidable so unconquerable not possible to overcome it the evil and discomfort of good waies is destroying Prov. 22.13 The slothfull man saith their is a Lyon without the difficulties of his way are as unable to be overcome as a Lyon he shall be slain
to the house of God on the Lords day as they have done to go to the alehouse in the week dayes had they searched Gods book but as much as they have tossed the cards and tables yea it may be on the Lords day they had been Saints in heaven 3. To perswade the godly to shake off this sloth If we prize the manner of Gods worship and affect it we must do so if we care not how we pray or hear if we think any affections are meet for him we may continue our sloth We finde this commanded Josh 22.5 Take diligent heed to keep the commandment which Moses charged you to love the Lord your God to serve him with all your heart and with all your soul take heed and diligent heed Prov. 4.23 Keep thy heart with all diligence we finde it commended Act. 18.25 Apollo being fervent in spirit taught diligenly the things of the Lord. 2 Cor. 8.7 The Apostle makes it part of the commendation of the Corinthians that they did abound in all diligence Of our Saviour the head of the Church that he went about doing good Act. 10.38 he did not onely do good but was diligent therein To discourage the more from sloth and bring in love with diligence consider how the wisedome of the holy Ghost doth compare them in Solomons Proverbs all which comparisons we may improve with advantage against spirituall sloth and for spirituall diligence spirituall sloth being a greater sin and lying under an heavier curse and spirituall diligence being a greater grace and attended with an happier blessing 1. For wealth Prov. 10.4 He becometh poor that dealeth with a slack hand but the hand of the diligent maketh rich It holdeth especially true in spirituall riches the slothfull Christian is poor in grace the diligent Christian is rich hath store and abundance of precious grace Prov. 18.8 He that is slothfull in his work is brother to him that is a great waster if a man have a good stock of grace yet by slothfullnesse he will waste it not labouring to increase it he will diminish it Prov. 20.4 the slugard shall beg in harvest and have nothing they who have nothing of their own nor no interest in them that have something are poor indeed God will shut up the hearts of men towards slothfull Christians when they come to beg counsell and prayers when they come to complain of their spirituall wants and poverty 2. For honour see how they are compared Prov. 12.24 The hand of the diligent shall bear rule but the slothfull shall be under tribute A diligent Christian shall be a King in his own soul and amongst the people of God God will set him up give him authority and rule in their hearts they that can rule themselves are fit to rule others so do the diligent but the slothfull Christian shall be an underling in his own soul and amongst the people of God he shall be a slave and tributary to his lusts Prov. 22.29 3. For fruit of pains-taking see how they are compared Prov. 12.27 The slothfull man rosteth not that which he took in hunting but the substance of the diligent man is precious When a slothfull Christian hath taken some pains for want of taking a little more he loseth that pains as if an huntsman should take pains to kill an hare and then through lazines should suffer the dogs or some other to run away with it for instance a man is at pains to come to the house of God to pray in the word or prayer his heart is much affected he goes his way and thinks no more of it that man doth in great measure lose his labour but the substance of a diligent man is precious what he getteth by labour he doth not easily part with he makes precious account of it that help of heart which a diligent Christian findeth in the Ordinances of God he thinks oft of he improves by prayer by praise by treasuring up the same he can tell you what it cost him to get down such a corruption to get to such a frame of heart to obtain such a mercy how oft he praid how long he waited therefore he maketh a precious account thereof Lastly That which is not the least to discourage us from sloth it is full of pride and conceitednesse Prov. 26.16 put the wisdome of seven men together the sluggard conceits he goes beyond it and no wonder for he neither knows what he hath nor what he wants and ignorance is the mother and nurse of pride If a man knew the thoughts of sluggish Christians he should finde that they think all is well with them though a man may be able to convince them by reason that things cannot be well with them And the devil will not stick to tell them all is well to keep them from taking pains It is a misery to have an heart empty of good but to think an empty heart full is a double misery so is it with the slothfull Christian To help against sloth and unto diligence it will be usefull first To ponder these weighty considerations 1. Fervency in Gods worship and ease cannot possibly stand together whilst so great opposition remains both within us and without us 2. The difficulty and toil found in Gods service is a bitter afflictive fruit of sin Shall we not bear the burden we have brought upon our selves willingly though not cheerfully It is a signe sinne is pardoned when we have patience to bear the chastisement of sinne it is a great favour when there is a will to bear where there is no power to shake off 3. The deceitfull ease that proceeds from sloth is both Gods losse and thine and who would covet that ease whereby God and himself his best friends must lose 4. The more painfull the service of God is the more sweet for that sweetnes comes out of the strong it is the delightfull fruit of a powerfull conquest over corruption of more honour done to God of the condition of the promise performed with a greater measure of heavenly assistance 5. If sloth prevail in thy soul it will shut out diligence but at the same time it shuts in more disquiet then ease for sin is shut up in that ease the disquiet of lawfull labour is but affliction the ease of sloth is sin and sin is attended with more trouble then ease it will prove more easy to taste the sower of affliction then the sweet of sin 2. It will be usefull to inure our selves to the serious and thorough examination of our hearts and waies of our spirituall estate this will discover what need we have of diligence and what hurt sloth hath done us This cured Davids lazines Psalm 119.59 60. Though he were slow-paced in his obedience in the neglect of this yet when he was once past this difficult usefull duty he made haste he lost no time nor ground as formerly 3. It will be usefull not to cherish our pride by poring upon what we have atained but to strengthen humility by frequent and serious meditation of what we want and what is to be attained This helped Paul Phil. 3.13 14. what he was come to was behind him he could not so redily and constantly look upon that but what he was to come to was before him in his eye to alure and draw him forward Looke we also upon what is before us Hast attained some measure of fervency stay not gazing upon that but look right forth look onward dost see what thou wantst Look not so much upon thy work as thy patterâ— the affection not onely of the best of creatures upon earth but also and chiefly in heaven the spirits of just men made perfect yea the flaming Angels yea the Lord Jesus Christ who had zeal enough to carry him through the flames of hell to do his fathers will in whose brest alone that fire of heavenly love dwels that hath inflamed Saints on earth and Saints in heaven which we shall finde inflaming us more and more as we draw near to look upon him as our pattern with desire of imitation The close of all containing an help in all that hath gon before as prayer comes after the severall pieces of the spirituall armour to help our skill in all and the usefulnes of all Ephe. 6.18 may fitly be Davids prayer when the people were warm hearted in their offering to the building of the Temple for the publike solemn worship of God 1 Chron. 29.18 O Lord God of Abraham Isaac and of Israel our fathers keep this for ever in the imagination of the thoughts of the heart of thy people and prepare their heart unto thee Finis