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
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
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
that which makes the torment of hell is this that God takes his glory because men will not give it him All the godly though they do not think so do seek Gods glory above their own salvation as they should do for they desire their salvation as a way unto Gods glory now the way that serves unto the end is lesse desired then the end whereto it serves The worship we performe is the worship of Jehovah the fountaine of being therefore the author of our being from him we have all unto him therefore we must give all all is his we have nothing of our owne our most lively affections are his owne he is not beholding to us for them we cannot without injustice and robbery with-hold them will we with-hold that which is Gods will we dispose of that which is Gods Not only doth David acknowledge the outward wealth liberally given to the Temple to be Gods own but the willingnes and joy of their hearts whereby and wherewith they gave so liberally to come from God also 1 Chron. 29.18 in that he prayes God to keepe this frame in them and to prepare their hearts towards him he that must keepe that willing and chearfull frame of heart in him hath surely made the same and he that must prepare their hearts at other times hath prepared them now The worship we performe is the worship of Jehovah his name who hath promised this fervency unto his people Psal 110.3 Thy people shall be willing in the day of thy power .i. in the day of the powerfull preaching of the Gospel these shall with earnest affection attend upon Gods ordinances God having promised fervent affections in his service by labouring after the same and expressing the same we shall confirme and establish the truth of God and on the contrary as the Apostle saith 1 John 5.10 He that believeth not maketh God a liar so he that doth not fervently worship God doth what lies in him to falsifie the word of God to make him a liar for God hath said his people shall be fervent 3. Gods worship is the worship of the Lord thy God therefore to be performed with earnestnes His name it is who is not onely the Lord but our God a God in Covenant with us he hath promised to be wholly ours all that he is or can do shall be for us and we have promised to be wholly his to be all that we are or can do for him If we bestow the utmost of our affection upon him in his service we do no more then he hath done for us and what can we give to him if we give all we have in comparison of what he gives to us Not only doth he give to us that strength of affection in comparison of which all ours is nothing but he begins to us he gives first he gives not only more then we can give but before us we may well follow him with lesse what though others serve God they know not how they have lesse reason to shew strength of affection to God then we though they have reason enough for God hath not bestowed himself wholly upon them as upon us Beside being our God the service that is done to him redounds upon us be it well or ill done because the Covenant doth not only imply relation but union it is a marriage-Covenant God becomes ours and we become his A man loves his wife not because shee is a friend and loves him but because shee is himself they are no more twain but one in loving her he loveth himself and so much as he doth not love her though shee do not deserve he doth not love himself for shee is one with himselfe A man doth not love himself because of desert but because he is nearest to himself he is his own so a mâ—n loves his wife because his own nearest unto him So God is our own he is by the humane nature of Christ one with us and we with him did not God therefore deserve our best affections which he infinitly doth yet we were bound to bestow the same upon him in his service because he is our own we have made him as our own soules by entering into a marriage-Covenant with him so much as we fall short in affection to him we fall short in affection to our selves Furthermore having promised the best of our affections unto him in his service truth doth binde us do we not hate to be liars false Covenant-breakers men and women of no truth do we not glory in our truth that if we have said it we will do it our word shall be as good as our band then must we bestow our best affections upon God in his service for so we have promised 4. Carelesse worship is a taking of Gods Name in vaine vaine worship What an evil it is to take Gods Name in vain it will appeare if we consider 1. It is an holy Name Psal 111.9 Holy is his Name Holynes is so lively an image of God that it commandeth respect from the light of nature and holy things are carefully handled Gods worship is an holy worship free from all impurity and pollution take we heed that we do not prophane it by carelesse use of it 2. A great Name Psal 76.1 His Name is great in Israel A Name above all names no worship like Gods worship because no person like him no lawes of worship like his no subject like the subject of Gods worship the whole man soul and body the strâ—â—gâ—h of both the whole earth and heaven none too great to worship God to take in vain a small name a poorâ— mean worship is an evil but to take in vain agreat Name a powerfull worship is more evil 3. A Glorious Name Deut. 28.58 a worship of eminent worth breaking out and manifesting it self to all that have seeing eyes for man to pray to the God of heaven to open all his heart to him for man to deliver the minde and counsell of God for man to seal a Covenant with the God of heaven these are glorious things of great worth even at first sight Here by the way in a word and under correction I must needs acknowledge that since I had any glimps of light to discern the glorious worship of God I could never get over that unsutablenesse that is between these obscure additaments to Gods worship amongst us and his glorious worship What is the vestment to prayer what the Crossing of the fingers to baptisme Indeed sprinkling of water in baptisme or dipping the childe therein bread and wine in the supper are but small things in appearance but when we consider the glorious God hath commanded and appointed these and doth produce glorious effects by them that puts a glorious lustre and brightnes upon them but when nothing can be shewed but mans command obscure and darke man in Divine things his command cannot put glory upon Divine Ordinances wherefrom he borroweth light but can adde none thereto
which cost him nothing The worship of God should cost us something in carefull preparation and serious observation the weale of our mindes and affections sâ—ould be laid out thereabouts Our carelesnesse â—oth either cha ge God with ignorance th 〈◊〉 knows not what we offer â—or with neglect of his own glory that he regards not how we worship him 3. To perswade us unto this instant worshipping of God to presse forward unto a further degree of affection a greater measure of life and fervency in every holy performance I will use the Lords own arguments to presse hereunto they are two Rev. 3.19 20. Drawn from 1. The danger 2. The benefit 1. The danger as many as I love I rebuke and chasten be Zealous therefore However God deal with others if he finde his beloved luke-warme he will make them smart he will correct them as a father doth his sonne and the rather if his words of conviction will do no good God will first rebuke and then chasten first correct by words and then by deeds Better any chide then God his words have in theÌ„ more wisdom and power then any other and therefore carry a greater strength of love or anger one word of love will lift the heart to heaven though never so heavy and one word of anger will make it sinke to hell What is the effâ—ct of Gods chiding words see Hab. 3.16 they will make the body tremble yea rottennes to seize upon it And what meane those burning feavers that are abroad that are excessive in heat but to check our coldnes in Gods service What those fiery darts of Satan thrown against the godly feares of hell and feeling of Gods wrath in some and raising lusts of anger and uncleannes in others but cold service of God What meanes the plague that raging hand of God that zealous messenger that makes quick dispatch of persons and families but our carelesse worshipping of God What rumors of wars threatnings of the sword the instrument of Gods zeale and fury but our coldnes If we would escape these feirce fiery afflictions take we heed of cold service get we burning flaming hearts God will fire out this coldnes by one 〈…〉 oâ— other 2. The benefit 1. Christs presence 2. Communion with Christ 1. Christs presence If any man open the doore if the heart be inlarged with love desire Christ will come in he will come in as a King of glory gloriously manifest himself What is the reason that Christ is so farre from the soul in holy duties but because our hearts are shut there is no roome for him no desire after him no delight in him Wee should have more sense of Christ with us were our hearts more lively Though Christ hid himself whilst he reproved the ignorance and unbeleife of the two Disciples yet when their hearts burnt within them at his Doctrine he made himselfe known unto them Luk. 24.16 25 31. 2. Communion with Christ 1. In comforts 2. In glory 1. In comforts 1. He will sup with us 2. We shall sup with him 1. He will sup with us the affections and graces we expresse in holy duties shall be as food unto the Lord refreshing and comfortable contentfull and satisfying we then feast God as it were when our hearts are inlarged in love when our hearts are opened in holy performances to entertaine him When the warmth of our hearts is in our duties God will readily accept them take great delight in them we make him a supper of savoury meat such as his soule loveth How should God accept our duties take any contentment in them when we have better affections in our recreations businesses If a servant should minde his own occasions more then ours would we accept such service 2. We shall sup with him No dainties can be wanting where God is the feast-maker He makes a feast of fat things the best things that heaven can afford yea that the God of heaven can afford Isai 25.6 Sense of his love peace that passeth all understanding joy unspeakable and glorious Psal 16.3 The Lord is the portion of mine inâ—â—râ—â—â—nce and of my cup not onely is God ours in the generall to live upon as an inheritance but he is the portion of our cup he is in every particular mercy that is measured out to us he is the comfort and strength of it They that feast with God shall be abundantly satisfied with the fatnes of his house and drinke of the river of his pleasures for with him is a fountain Psal 36.8 9. And that we may not misse of these benefits the Lord doth urge them upon us from consideration of his patience and paines to make us fit I stand at the doore and knock He useth the force of ordinances and afflictions with the rod of his mouth and hand he strikes to get the doore of the heart open that he might feast with us and we with him 2. Communion in glory Rev. 3.21 To him that overcometh will I grant to sit with me in my throne Such as conquer their coldnes their remissnes and carelessnes in Gods worship shall partake of Christs Kingly office to subdue corruptions to overcome Temptations Why are corruptions so lively but because we are cold in ordinances the meanes of deading them Why are corruptions and Temptations strong and above us but to keepe us lively in Gods worship Ease breeds security troubles do provoke and stir up graces The overcoming soul shall finde a mighty power in ordinances and providences The power of a King is a commanding conquering power And that we might be assured of this fellowship with Christ in his throne he adds as I overcame and am set down with my Father in his throne which doth imply 1. That it is matter of striving warring will not be had with ease will cost somewhat 2. When we have met with most difficulty then shall we most partake in Christs glory so Christ first overcame and then sate downe 3. This is Gods way and wonted course his servants must winne the crowne ere they weare it so God hath dealt with Christ the Lord and so will he deale with his members CHAP. II. The first hinderance of instant worshiping of God Despising of his worship MAL. 1. part of the 6. Despise my Name HAving lately handled the point of instant worshiping of God and considering the great need of it in these carelesse dayes I purposed with my selfe not to leave it thus but to shew you the hinderances of Gods servent worship and the helpes thereto and both together the contrary to any hinderance being an helpe The first I will pitch upon is in this text despising of Gods prophets a fault here expresly charged upon the priests but implicitly and inclusively upon the people as our Saviour in his letter to the Church doth addresse himselfe in the beginning to the Angel of the Church but in the conclusion sheweth that he intended the whole Church He that hath cares lâ—t him heare
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
particular act of unworthy receiving for God doth not so correct for unavoidable infirmities but for carelessnes for God did not so afflict them at other times there was some diffeÌ„rence therefore betweene them at that time and at other times the difference was not in the frame and habit of grace for then they had not been truly godly therefore in the exercise of grace see it in an example There is a generall affection in fire allwayes to burne but suppose fire be covered over with ashes it is not fit to burne in that present state because it hath a present particular hinderance but when that is removed it will actually burne so Gods grace in our hearts hath a generall fitnes to worship God but when a spirit of security and sloth lyes upon the soul if ye bring the soule to the word to prayer it hath not a present fitnes for grace is not ready at this time to be exercised because hindered by security and sloth and therefore unprepared till that be removed Let us recollect what hath been said An unprepared heart to worship God is 1. A rash heart that doth not consider what a poore creature it is that doth worship what an high and holy God he is that is worshipped what an holy and high way Gods worship is that Christ is our strength and acceptance that God will be worshiped inwardly and spiritually thâ—t Gods glory and our soules good must be our speciall aimes in Gods worship 2. An unprepared heart is a prophane heart that comes to worship God in sinne unrepented of or in worldly thoughts and affections 3. An unprepared heart is an heart indisposed to exercise grace to put forth holy and gracious affections in the worship of God Quest It followes in the next place that we make enquiry after the reason why unpreparednes of heart doth weaken our worshiping of God or the manner how it doth it Ans An unprepared heart doth weaken the worship we performe three wayes 1. As it makes the soul an unmeet instrument to worship God If the soul cannot be sit to worship God without preparation then unpreparednes makes it unfit But the soul cannot be fit to worship God without preparation That I shall make manifest many wayes 1. Take the soul in the best preparation when the soul hath walked in all the preparing wâ—y of God and taken all the paines that humane frailty allow it will be but in measure fit because there will be but a mâ—asure of grace and readines to exercâ—se grace in the heart perfection of these alone will bring perfection of fitnes to worship God We on earth pray that we may doe Gods will as it is done in heaven onely they that are in heaven are a perfect paterne of worshiping God Nay I appeale to the experience of the people of God when they have endeavoured to renew their repentance to pitch their thoughts and affections upon heavenly things to stirre up their graces and doe lâ—oke upon the r preparation with eyes awaked and cleare fighted in measure doe they not see but little preparation rather what they want then what they have there is such difference between the one and the other If the soul prepared hath but a measure of fitnes yea but a small measure then a soul without preparation cannot be fit at all 2. We cannot be fit to worship God without preparation because we continually disfit our selves between time and time of Gods service In the generall the flesh doth lust against the spirit uncessantly Gal. 5.17 As grace doth make a man willing to worship God and desirous to be imploied about that so corruption on the contrary doth make a man backward thereto nay forward to sin this is that Paul saith Rom. 7.21 When I would do good evil is present with me When his regenerate will chuseth good his unregenerate will out of hand chuseth evil And the effect of this lusting of the flesh against the spirit is this saith the Apostle ye cannot do what ye would though there be a will to be prepared for duty yet the corrupt will will hinder the act of the regenerate will or at least weaken it More particularly we do continually unfit our selves for the worship of God two waies 1. We sin continually in all our actions and every act of sin doth strengthen the habit and weaken the contrary habit of grace Not only we do sin necessarily and unavoidably but through carelesnes for want of watching to avoid occasions and to take hold of advantages against sin And the more of the will in sin the lesse opposition it meeteth with all the more doth it gather strength and weaken grace because grace is lesse exercised Isa 59.2 Your iniquities have separated between you and your God Sin doth not only separate us from God as a fountain of comfort but as a fountain of grace so that the more we sin the lesse communion we have with God in grace and the lesse communion we have with God in grace the more unfit to worship him It fares with us in this case as with Samson when he had given way that the hair of his head should be cut which was to break his covenant a sin rather of carelesnes then of presumption he thought to have risen up and gon from the Philistines as at other times but he knew not that God was departed from him sin had bereaved him of his strength So when we have been carelesse of our watch as we generally are and have let loose our thoughts affections speeches we think to pray hear meditate with the same spirituall life and strength that we have formerly done but we know not that God is absent from our hearts and so our strength is absent 2. We do specially unfit our selves for Gods worship by the use of our callings and the comforts of this life Neither our callings nor outward good things do of themselves unfit us to worship God for God would not then have given man a calling and set him in midst of outward comforts in innocency But we abuse our callings and comforts to make us unfit for Gods worship and that we do three waies 1. We spend too much affection upon them 2. Too much time 3. Too much labour 1. We bestow the strength of our affections upon our callings and outward comforts contrary to that of the Apostle 1 Cor. 7.30 31. and they that buy as if they possessed not and they that use the world as not abusing it teaching us a weaned affection from them we should be in regard of setting our hearts upon them when we are in the midst of them as if we wanted them But we not only use them but let our hearts go into them we too much care about them when we want them which made our Saviour take so much pains with his Disciples Matth. 6. from ver 25. to the end to prevent this did not care make Martha unfit to hear our Saviour
arguments that the most are weary of Gods service some whereof will fall upon some and others upon others and one or other upon the most 1. That comming after the beginning of Gods worship and going away before the end of it which I blamed heretofore as an act of despising of Gods worship will prove wearines in this place Were it matter of delight Gods worship then the more of it the more delight the sooner men come the longer they stay the more delight if men come with the first and stay with the last they shall have more delight but if it be a burden the lesse of it the more delight Were man to go to a delightfull recreation they would be there with the first and stay with the last upon this ground lest they should lose part of their delight let not men say they have many hinderances when they should come and they have many things to hasten them when they should go home for delight would break thorow hinderances and make a man forget what would take him off Do not men forget their meat and sleep when they are about pleasant occasions And were the worship of God delighfull men would forget their occasions at home till the worship of God be ended 2. That allowance of the forenoon only on the Lords day to the worship of God and reservation of the afternoon by some which is a clipping of the Kings coin of heaven for the Sabbath is the Lords day in a speciall respect all the dayes of the week are Gods in respect of creation and end but the Sabbath is the Lords as the Kings coin is his it bears the Lords image of holines it is an holy day set apart from common use unto Gods worship to take away the afternoon of that therefore is to clip the Kings coin yea though a man should spend so much time in private reading as he is wont to spend in publike worship seeing therefore there is such variety of Gods Ordinances such convenient time of rest and refreshing between the forenoon and afternoon exercise and due and timely finishing of the afternoon exercise what but wearines doth keep men from it Nay many do take so liberally of Gods good creatures on that day which most will have on that day more then any other though it be fit for very few bodies that their bodies are made unfit to performe Gods service Suppose the day be cold or rainy as it doth sometimes fall out on that day and it may be to try whether that will keep men away would not delight break thorow will not men do the like for their callings and recreations 3. That hasty hearty and full speech of the world and worldly occasions on the Lords day in some when the service of God is finished morning and evening as if the Sabbath were a market day a day of bargening paying receiving rather then of worshipping of God or seeking the good of the souls of men If the Sabbath be holy then nothing must be spoken or done that day but what is directly holy or done directly for an holy end to further Gods worship to helpe our hearts Were not men weary of holy duties would they so soon be gotten to earthly occasions would they be so hot and fervent in the same would there not be some remembrance of the duties newly past but that men lay aside a burden when they finish them 4. The neglect of all private duties by some on the Lords day If they were not tired with and weary of Gods publike worship would they not pray in their families speak something of the word they have heard though it were the lesse the Sabbath being appointed only for holy duties But if a man should go from family to family how few should he finde that pray on the Lords day night or speak any thing of the word preached but spend the time in idle talking a signe they have enough of Gods service are tired therewith 5. The haste that some make out of the house of God into the alehouse wherein they can sit longer then at the worship of God All these things which fall upon the most some or other of them do shew what weary service God hath generally performed and consequently weak service 2. The weak service God hath done him by his own people for it is weary service as appeares 1. In that they are not so willing of the approach of the Sabbath that light is not so pleasant unto them they think it comes too soon could wish it would stay a little longer 2. Their hearts are not so chearfull in Gods service nay many times the Lords day is the saddest day in the week they are more merry before it comes and when it is gone then in it 3. They give too much way to wandring thoughts and affections in holy duties they are not so unpleasant and burdensome to them they do not strive against them 4. Secret wishings and desires that the Sabbath were gone to the end they might go about other occasions 5. Too much gladnes of the end of the Sabbath too much ease and rest in their hearts these things shew how weak service God hath because so weary 3. Their sin that take course to weary soul and body so as to make them unfit for Gods worship for they take course to weaken his worship they that overcharge their bodies with surfeting and drunkennes that overtire them with labour that suffer their affections to run at their will upon earthly things do take course that God might have but poore service to do God but poore service is a sin but to take course that God may have but poore service is a double sinnne that argues we are willing he should have but weak service or at least are carelesse of the strength of his worship 2. To reprove 1. Our generall wearines of Gods worship If we consider it it may shame us 1. A signe we have lost Gods creation Is it likely that God would make creatures on purpose for his service and make them so that it should be a burden to them when it was in his power to make them otherwise Thou art weary of the word of prayer canst rest no where dost continually wish the minister had done oh be ashamed God did not make thee thus thou hast lost his image wiped off his spot should a father take paines and be at cost with a childe to learn him the skill of some trade and he should have lost it when he should come to exercise it would he not be ashamed thou hast lost the skill of serving of God which God gave thee wherein he was at more paines and cost then in making the rest of his creatures Me thinks this should make men hang down their heads for shame when they finde themselves weary of Gods worship they were sometimes fit to do Gods service but now unfit 2. There is no matter of wearines in Gods worship for it
in spirituall actions because a man in them did come nearest to God and had most to do with him the fountain of comfort therefore the curse of sorrow is most found in spirituall actions because in them naturally a man is furthest from God and doth â—east expresse him And though the godly do finde much sweetnesse and comfort in holy duties more then in other actions yet they tast of the curse here more then elsewhere they finde more travill trouble and sorrow attending spirituall actions then any other the sweat of their browes and wearines of their bodies is not so troublesome as the pain of their hearts in holy duties their generall calling is more sorrowfull and bitter then their particular an harder matter to keep their thoughts close to good duties then to their particular callings their mindes are more vexed and their bodies more tired in good performances then with so much labour any where else If most disquiet from within and from without be found in spirituall actions then there is most cause of spirituall sloth This spirituall sloth that hinders our fervent performance of good duties is improved and increased sundry wayes 1. By ignorance of three things 1. Our necessity and want of spirituall actions we see not what need we have to pray much and hear much because we naturally want Gods favour grace apart in heaven and they that are renewed have but little grace much to do with it and much opposition against it yet know not what need they have of the increase of grace When our Saviour commandeth his Disciples Matth. 6.31 33. to take no thought saying what shall we eat or what shall we drink or where withall shall we be clothed But first seek the kingdome of God and his righteousnes doth he not give us to understand that they and so we are more sensible of wants for our bodies then for our soules that we had need be called from the one unto the other 2. Ignorance of the worth and excellency of holy duties which have a worth above other actions inasmuch as they are commanded in the first place do require more expression of grace do more immediately concern God do bring more honour to him we do duties on Gods day and at other times because God commandeth them others do so and we are wont so to do but we look at them as mean work as poor imployment we do not see the hidden worth and excellency of them It is not in vain that the Lord saith Isa 58.13 they should call the Sabbath honourable It is one thing to keep the Sabbath and another thing to keep it as an high day a day of honour thinking our ordinary worldly thoughts words and works too mean and base for it we perform good duties but we know not the honour of them if we did we should not be ashamed of good speeches and actions as if they were matter of shame rather then honour 3. Ignorance of the benefit and good that redounds unto us by the performance of good duties as increase of our communion with God increase of his Image in us increase of peace and comfort increase of all other good things Why doth God so frequently use the argument from the benefit to move us unto performance of them but to declare our ignorance herein as well as to declare his bounty and to meet with our self-love and desire of our own good If we know experimentally the trouble and toil of good duties and not so well know our want the worth and benefit of them how should we but be backward unto them as disquieting us without any great necessity worth or benefit to countervail that disquiet 2. Spirituall sloth is improved and increased by false reasonings in our mindes For instance 1. Lesse frequencie in performing good duties and fervencie will serve the turne and if lesse will do what needs more Are not the hearts even of the godly apt to say what need we be so often in prayer and take so much paines with our hearts therein surely God is not so strict nor the way to heaven so streight Why doth the Apostle call for all diligence in the adding of grace to grace 2 Pet. 1.5 and in making our calling and election sure vers 10. but that we thinke a little will serve Why doth our Saviour call the way to heaven a strait gate and narrow way Maâ—th 7.14 and command us to strive to enter in Luke 13.24 but that we are not easily possessed that so much paines is required in good duties as indeed there is especially others do cry out of them as prodigalls that take much paines in hearing praying and are not backward to say that they hope to get to heaven with lesse adoe and if lesse will not serve God helpe them That there is no need of so much paines in good duties they undertake to prove by experience others say they have done well others have done well in times past and do well now that take not so much pains spend not so much time in good duties labour not so much with their hearts were not such and such honest men were they not well thought of of the Church of God are they not gon to heaven dare you think otherwise yet they were not forward strict and precise as some they went on fairely and made not so great a noise and stirre in religion Are not such and such now well thought of you would be loath to think they do not fear God that they shall not go to heaven yet they do not so much as keep company with the godly you can discern in them no great labour and pains-taking for heaven one may therefore do well and get well to heaven where nothing will be wanting without so much adoe the labour then is well spared so saith sloth spare what one can but reason grounded upon experience saith a man may do well without so much labour therefore spare it This reasoning is false for suppose some have gotten to heaven and shall get to heaven that are not so diligent in good wayes and so shall do well in the end yet they do not so well in the way Who knows what smart their sloth costs them in life in time of sicknes in the houre of death who knows what peace comfort grace what heaven upon earth they deprive themselves of who knows how God in Ordinances would raise them up to heaven and come down from heaven unto them were they more carefull to take pains Nor do they so well in the end they shall have lesse grace and glory in heaven lesse of God and so be lesse happy They shall have a crown but not be set with pearls they shall sit in thrones but not so near the King of Kings as others they shall be filled with the rivers of Gods pleasures but their vessells shall not be so able to contain as others 2. There is no profit in performing good duties we