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
whâ—t the spirit saith unto the Church not to the Angel onely but also to the Church I shall make way to this text and then open the same God being aboâ—t to reprove the sinnes of his people doth lay a contrary foundation of his love to manifest that there was no cause of such their injury in him but all in themselves I have loved you saith the Lord. vers 2. They believe no such matter saying will not serve them they put God to proofe He proves it by the equall condition of Jacob and Esau by nature but unequall condition by their love Jacob was Esaus brother neither of them better then other yet I loved Jacob and hated Esau and laid his habitation waste and desolate and though Esau may thinke to be rebuilt as Jacob and to have his captivity returned yet it shall not be so if they build God will pull down and whereas he was angry with Jacob but for a moment he will be angry with them for ever and that Jacobs posterity shall see and speake of to Gods glory as magnifying himselfe in the midst of and for the sake of Jacobs posterity But because it is the nature of sin to dimme the eyes of the soul and the more sin the more dimnes and according to the measure of dimnes must be the measure of the palpablenes and plainnes of the thing seen therefore God doth uâ—â— a most palpable sensible argument to convince them of their sinne despising and contemning of his worship A son honoureth his father c. The argument is this Fathers and Masters are to be honoured I am your Father and Master Ergo I am to be honoured This argument common sense will yeild to That a father and Master are to be honoured they cannot deny they themselves daily expect it and receive it in that relation That God is your Father and Master they cannot deny he chose them out of all the world to be his adopted children and brought them out of the house of servants brake the yoke of the oppressing Master The conclusion for greater force sake is put interrogatively where is my honour where is my feare you cannot deny but I am your Master and Father and am therefore to be honoured but where is that honour you confesse to be due to me let me see it I cannot finde it O ye preists yea and people too for ye are included that despise my Name Nay I have dishonour from you in that ye slight my worship the way and meanes of my honour The argument they cannot deny but that God being a Father and Master is to be honoured and consequently they that despise his worship do sinne but they deny the applicaon of the argument they are not the persons for let that be proved Wherein have we despised thy Name ye have offered polluted bread upon mine Altar Polluted is here opposed to such as God had appointed to be holy to be set apart i. e. of the best they offered polluted bread i. e. the worst and basest sacrifices as vers 8. If ye offer the blinde and lame and sicke But grant they do not offer so good as God requireth yet they will not yeeld that they have polluted Gods worship for it may be they offered such as they had ordinarily they had no better It appeares they have polluted the Lords worship in such offerings for they say The Table of the Lord is contemptible if they say it not in words yet in deeds they do i. e. the mean and base offerings they brought were not so much out of poverty and want of better for vers 14. they had a male in their flock and brought the Lord a corrupt thing but their base offerings did spring from a base opinion of the worship of God they thought any thing was good enough they said The Table of the Lord was contemptible if not in their words yet in their thoughts manifested in their doings The thing faulted here is despising contemning of the Name of Gods worship offering polluted bread upon his Altar saying His Table is contemptible and that by his children and servants which caâ—sed them to bring base sacrifices A Despising of Gods worship is an hinderance to the earnest and lawfull performance of it God complaines of unworthy sacrifices such as an earthly governour would not accept and declares the cause to be despising of his worship Ezek. 22.8 despising of holy things is attended with prophanation of them the holy using of holy things ceaseth when despising begins 1 Thes 5.19 20. to despise prophecyings is the way to quench the spirit which makes us fervent in spirit in Gods worship Qu. What is it to despise the worship of God Ans Despising is an act of the judgement passing a mean and low account of a thing as having little or no worth to commend it Scripture-expressions do manifest what this despising is Ps 119.141 I am smal and despised Psal 22.6 I am a worme and no man despised of the people 1 Cor. 4.10 ye are honourable we are despised The language of despising doth lay open the nature of it Gen. 25.32 What profit shall this birthright do to me He did not apprehend the worth that was in his birthright not worth enough in it not profitable enough unto earthly provision he speakes of it as worth nothing 2 Sam. 6.20 with 1 Chr. 15.29 How glorious was the King of Israel to day who uncovered himself as one of the vain fellows shamefully uncovereth himself To despise Gods worship is to have low thoughts of the same as of smal or no worth no worth in prayer in sermons in the sacraments Expressions hereof are sound in scripture Job 21.14 1â— Depart from us for we desire not the knowledge of thy wayes What is the Almighty that we should serve him and what profit should we have if we pray unto him Mal. 3.14 It is vain to serve God and what profit is it that we have kept his ordinance and that we have walked mournfully before the Lord of hosts there is no profit at all they may serve him that will but they shall make no profit of it Qu. What are the causes of despising the worship of God Ans Not because there is a want of worth in it but from a three-fold cause of despising found in the subject when yet the object is precious and honourable 1. Ignorance of the worth and excellencie when a man descernes no worth how should he esteeme 2. Want of attending to knowne worth when men either forget what they know or do not consider it 3. Want of affection to the thing despised let a man be never so precious yet if love be wanting some cause will be found of obscuring all his worth to spread a cloud upon his shining glory These are the causes of despising Gods worship 1. They are ignorant of the worth of it the worship of God is spirituall the worth of it spirituall the knowledge of the
having though it cost dear So on the contrary wandring thoughts being a curse are worthy preventing though it cost us tears to God yea many tears and much pains with our own hearts 3. The Lord hath threatned to punish these wandring thoughts which carry away the heart in his worship and make it only a bodily exercise without spirit and life with a secret but sure blasting of inward spirituall good that as God hath but a shadow and outside of worship so they shall have but a shadow and shew of spirituall wisdom and prudence Isa 29.14 Therefore the wisdom of the wise shall perish and the understanding of the prudent shall be hid Therefore why Because they have drawn neer to God with their mouths and have removed their hearts farre from him They gave God a body without an heart therefore he will give them a body without an heart the shape of wise men without wisdom and prudence a suitable judgement What is the reason that Christians are so much shadows and shews of Christians rather then substance and truth when they should come to bear injuries and wrongs to forget and forgive they can do it no more then other men when they should expresse their dependance upon God and submission unto God in willing and chearfull parting with comforts and friends when God will have it so they can no more do it then other men they hold comforts fast as if they should part with God and all when they part with them and they hold friends fast and will not let them go as if friends were made more to serve one another then to serve God and when friends and comforts are gon they grieve as if all their joy were gone When they should bear quietly the crosse and grieving passages of Gods providence as those who have learned in whatsoever state they are to be content knowing they are in heavines if need be they cannot bear but carry themselves as untamed heifers that would rather shake off the yoke then bear it they have the shew of these graces in their profession but they want that measure of substance the reason is because their service of God is more in shew then substance therefore they are Christians more in shew then substance As we spend our Sabbaths so will our week daies be spent and as we perform holy duties so will our conversation be Is it not a heavy judgement to be inwardly worse then we think our selves or others think us to be to be unable to use grace when we have most need to exercise it yet thus hath God threatned to afflict us and he will make his Word good if we suffer our thoughts to wander in his service Quest By what means may we prevent wandrings in Gods worship Answ First labour the increase of grace Heb. 13.9 It is good that the heart be established with grace i. e. with gâ—acious knowledge of old and well known truths which the Apostle opposeth to new and strange doctrine And when the Apostle would direct the people of God to keep their own stedfastnes yea though the errour of the wicked took course to draw them away He gives them counsell to grow in grace 2 Pet. 3.17 18. Which places do shew that grace is of an establishing setling nature and so indeed it is for 1. It is contrary to vanity and inconstancy being the nature of God who is stable and firm alwaies one and the same 2. It sets the soul in order puts every faculty into its place and sets it about its own proper office and so it doth establish 3. It doth establish as it is the work of the free or liberall spirit Psal 51.12 David praieth that God would establish him with his free spirit grace doth establish a man as it is the work of the free spirit because it maketh a mans spirit free and liberall like to the spirit of God to sleight earthly things in comparison and to minde heaven and heavenly things earthly things do unsettle they are themselves changeable and do change the thoughts and affections pitched upon them Let a man pitch his thoughts and heart upon his nearest friends he hath in the world to whom nature society interchange of love Christianity hath bound him yet his thoughts and affections placed upon these nearest friends shall change and not alwaies contitinue one and the same because they change and are not alwaies the same therefore the thoughts pitched upon them do change also spirituall and heavenly things are of the nature of the spirit and heaven steady and stable immoveable unchangeable therefore will establish the affections pitched upon them Now the more grace we have the more we shall minde heavenly things and so be the more established 2. Labour the increase of thy reverence and high esteem of the worship of God According to thy thoughts of the worship of God so much-what will thy thoughts be in it Psal 48.9 We have thought of thy loving kindnes oh God in the midst of thy Temple They professe their thoughts were busied about Gods loving kindnes in his Ordinances why so because of their high thoughts thereof ver 2 3. beautifull for situation the joy of the whole earth is mount Sion God is known in her palaces for a refuge And herein were they helped by the report of their fathers ver 8. as we have heard so have we seen in the City of the Lord of hosts they had seen Gods mighty presence and protection in and about his own Ordinances but they had also heard so and that before they had seen it To help our reverence of Gods worship it is good to talk with ancient Christians that have lived long before us to hear what they will say we may be helped by their experience when we have none or but little of our own and if we have experience of the worth of the Ordinances we may be further helped by their experience 3. Prepare our selves aforehand Prov. 18.1 Through desire a man having separated himself intermedleth with all wisdom if a man have a desire to meddle with matters of wisdom and would do it as becomes such occasions and as may be for profit he will first separate himself not passe immediately from common and triviall matters to matters of wisdom but he will have some time betwixt the leaving off of the one and taking to the other If we passe from our callings to Gods worship without separating our selves how is it ordinarily possible but that we should have the same thoughts in Gods worship that we bad in our callings There are some separating duties that do prepare unto others as examination meditation praier and they do prepare by stirring up the grace of God and providing an heavenly assistance to begin with us in the duty If thou canst not alwaies have separating time betwixt other occasions and Gods worship Yet have some separating thoughts ere thou enter upon the duty thou art not fit else to meddle
yea so change her into care that she would have hindred Mary also yea and charged it as a neglect upon our Saviour himself that he did not relieve her in this immoderate care Luk. 10.40 Master dost thou not care that my sister hath left me to serve alone bid her therefore that she help me her immoderate care made her think that Mary had too little care and our Saviour also Is not the reason rendered why cares immoderate do unfit us for Gods worship Luk. 21.34 Take heed that your hearts be not overcharged with surfeting and drunkennes and cares of this life Immoderate cares are to the soul as a surfet of drink too much drink unto the body the body is overcharged with it and so unfit for occasions so the soul is over-burdened with immoderate cares therefore unfit for a farther weight of Gods worship Why do cares choak the seed of the Woâ—d Matth. 13.22 but because they choak the soil draw away the strength of the heart and affections When we are about our callings and enjoy the comforts of this life we lose our hearts in love and delight and if they have the strength of our joy and desire God cannot have it also No man saith our Saviour can serve two masteâ—s for he will love thâ— one and hate the other Matth. 6.24 Ye cannot serve God and mammon If these worldly good things have the best of our love God cannot also have it If we be at any time busied about the worship of God our hearts will go after our covetousnes the good things we have coveted will have our thoughts and affections when God should have them 2. We bestow too much time upon our callings Psal 127.2 It is vain for you to rise early to sit up late shewing that ordinarily our care is to gain all time for our callings and occasions hardly can we spare time daily for the worship of God and when the Sâ—bbath doth approach all the time that we can any way get we lay hold of lest God should have too much no time will be allowed for preparation not only so long as light will permit men will they be labouring about their callings on saturday night but so long as sleep will suffer them when we are counselled Ephes 5.16 to redeem the time part of the meaning is out of the hands of our callings unlesse we can prove that they do not take up too much time Luk. 14.18 19. The foundation of their refusing to come to the supper the ordinances of God was this they could not spare time from their callings We bestow too much pains and labour about our callings too much spend the vigour and strength of our bodies that they become unfit to serve our souls in the worship of God What means our sleepy praiers every night in our families but the over-wearying of our bodies What means our sleepy Sabbaths but the overtiring of our bodies on the week daies 3. We cannot be fit to worship God without preparation because of Satans continuall main endeavour to make us unfit for Gods worship Satan is more Gods enemy then ours because God stands more directly opposite unto him then we do God is the greatest good Satan is the greatest evil What is more opposite to the greatest good then the greatest evil We have somewhat like Satan therefore he is not so great an enemy unto us God is altogether unlike him and contrary to him therefore he is an utter enemy to him so that though Satan will endeavour to unsit us for our own callings yet chiefly for Gods worship for that doth most concern Gods glory and in that he doth more immediately and fully oppose God When did Satan put that thought into Judas heart of betraying Christ but when the passeover did approach And experience tells the godly that they have never more confusion of thoughts then when they desire to meditate and to fit themselves thereby for praier 4. Unpreparednes of heart doth weaken the worship of God performed by us as it doth hinder the breathing and working of the spirit in our hearts If the spirit assist us not we shall but weakly worship God therefore it is said to help our infirmities in praier and so in other duties Rom. 8.26 Whereas the burden of duty is too heavy the spirit of God doth help to lift the burden If the soul come unpreparedly the spirit of God will not ordinarily assist 1. Because a lesser breathing of the spirit is neglected and will the spirit lay out more when lesser is not prized and improved The spirit of God doth allwaies move and provoke the soul unto all the will of God and therefore unto preparation if men therefore come without preparation they come wâ—th neglect of the spirits motion unto preparation and if lesse of the spirit be not improved will he be lavish of more assistance 2. The spirit will not ordinarily assist the unprepared heart because it is out of the way and road of the spirit the spirit of God is a spirit of promise Eph. 1.13 and is therefore conveighed to the soul in a way oâ— promise but the unprepared heart is out of the way of promise and therefore out of the way of the spirit Indeed the spirit of God will sometimes meet an unprepared heart in a duty but it goeth out of the ordinary way at such a time as it must do when we are out of the way the spirit of God must first come out of its ordinary way to us ere we can get into our way but the effect of the spirit meeting a soul unprepared is to make it ashamed of unpreparednes and more watchfull thereunto for time to come 3. Unpreparednes of heart doth weaken our worshiping of God as it doth give advantage to Satan to interrupt and hinder us in the same To what end serves preparation is not this a main end to prevent impediments in worship and Satan the master of them When the Apostle 1 Pet. 5.8 would have us be vigilant upon this ground that Satan walketh about seeking whom he may devoure doth he not give us to understand that the more carelesse we are the more advantage Satan hath against us and the more watchfull we are the lesse harme can he doe us This was our Saviours counsell to his three disciples in the garden in the very houre of temptation watch and pray that ye enter not into temptation implying that it is not sufficient for the preventing of Satans temptations to performe dueties unlesse we adde watching that we be fit to performe them It is not dueties that weaken Satan but dueties performed in the power of the spirit Gal 5.16 walke in the spirit and ye shall not fulfill the lusts of the flesh so much as we expresse the spirit we oppose sin and Satan The devil makes great advantage of dueties of mens hearing reading praying Into whom doth he enter with the unclean spirit but into the house that is
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
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
make their soules weake and so weary of the duty When Moses chod with Aaron and his sonnes Levit. 10.17 to the end because they had not eaten the sacrifice in the holy place that day his sonnes were destroyed his answer was Had I eaten it would it have been accepted Why not oh he could not have done it with any chear and comfort so heavy a hand of God having lately befallen him and therefore he should have been weary of the service and then God would not have accepted it if thus the heart be weary having no desire or delight the body will be weary for that followes the disposition of the soul the soul carrieth the body with it which way so ever it goeth There is a wearines proper to the body when the strength thereof is spent and the spirits exhausted and so the body is left weak and feeble and so weary of any further action because it hath no strength There is a foure fold cause of exhausting the strength of the body and so making it weary of Gods service 1. The orâ—ginall corrupt disposition of the body by reason of sinne whereby it withholdeth and dryeth up it's strength from that which is good but freely expendeth it upon that which is evil Thus naturally the eyes had rather looke upon a company of sinners then a company of Saints see a company in the ale-house rather then in Gods house prophaning the Lords day then serving him the eare had rather hear evil then good the feet had rather walke to any sinnefull meeting on the Lords day then to the house of God Rom. 6.19 20. The Apostle saith We naturally give our members instruments of unrighteousnes there is no unwillingnes in us but we readily part with them all at sinnes motion nay we are free from holines will have nothing to do with that not any part of our bodies but we are servants of sinne all for sinne And this disposednes to withhold the strength of our bodies from Gods service and to give it unto sinne remains in part in the godly 2. The strength of the body is spent in sinnefull actions sometimes Jer. 9.3 They weary themselves to commit iniquity Particularly the sins of uncleannes and drunkennes do wast the strength of the body Prov. 5.11 The holy ghost tells what shall be the end of the unclean person a mournfull end thou mourne at the last when thy flesh and thy body are consumed And doth not experience tell that men are forced to ly in their beds or keep their houses on the Lords day because they have drunk so hard in the week or on saturday that their bodies are weak and tired The sinne of idlenes doth weaken the body strength used doth encrease and not used doth decay beside the nourishment taken for want of exercise doth turne to corruption and so rather weaken the body then nourish it none more weary of any imployment and of the service of God then idle persons 3. The strength of the body is exhausted sometimes by naturall distempers sicknesses diseases either such as are continually with men which is the case of some or such as lie upon the body at particular times onely the case of others 4. Sometimes foregoing recreations and businesses of mens callings do so spend the body that it hath no strength lest for Gods service The body thus wearied will reflect upon the soul 1. In regard of sympathy agreement and like affection between soul and body what the body delights in the soul doth in measure delight in and what the body is weary of the soul will in measure be weary of 2. As it doth expresse and act the wearines of the soul by reason of sin for so the wearines of the soul is increased and the contrary strength of the soul desire and delight weakned 3. As it is an unfit instrument to expresse the desire and delight of the soul if those affections may not be expressed they will decay and weaken 4. As by the eies and ears it doth let in new objects of delight the soul by sin is new fangled will entertain them and so grow weary of former delights The soul doth expresse its wearines 1. By letting loose thoughts and affections it will not keep them bound but suffers them to wander about for refreshment 2. In thinking the service hard painfull grievous 3. In thinking the time long that is spent therein wishing the same at an end The body doth expresse its wearines 1. By restlesnesse it cannot rest in any position or gesture of it but as a door upon the hinges turns first one way and then another 2. By letting the eies and ears loose to all objects to chuse their delights where they please 3. By speeches too if occasion serve as here they are brought in saying when will the new moon be gon If they did onely say so in their hearts yet God saw they would say so with their tongues if occasion were offered therefore he sets it down so How doth wearines weaken our worshipping of God 1. Wearines in the very nature of it is weaknes a deniall an absence of strength and actions performed in weaknes must needs be weak wearines denies the strength of the minde Can a man think well of what he is weary It denies the strength of the will Can a man be willing of that he is weary of What be willing of a burden It denies the strength of the affections a man will neither desire nor joy in what he is weary of and if the strength of the soul be denied the strength of the body also will be denied and that service which hath neither strength of soul nor strength of body must needs be weak service 2. As it is contrary to the spirit 1. To the nature of it which is a spirit of liberty and freedom a spirit of desire and delight a spirit of Adoption opposed to a spirit of bondage Rom. 8.15 The spirit of a childe which a spirit of love a childe doth his fathers commands with desire and delight he loves his father joyes in him therefore in his commands 2 Cor. 9.7 God loves a cheerfull giver wearines being contrary to the spirit must needs damp that hinder the assistance of it in worship 2. To the work of it 2 Cor. 3.17 Where the spirit of the Lord is there is liberty sin is compared to cords Prov. 5.22 to a snare 2 Tim. 2.26 because it takes away a mans liberty and free will unto that which is good when God calls a man to any duty his will is not in his own power he is not able to move thereto no not in desire God therefore is said to work the will Phil. 2.13 there is no will till God work it But when the spirit of God comes into the heart it breaks the cords and snares sets the will at liberty unto God 2 Cor. 8.3 The Churches of Macedonia were willing of themselves to minister to the Saints to
nor will be weary of doing them good the beginning of his mercy was in everlasting and the end of it shall be in everlasting it began before time and shall continue after time is ended without end Psal 103.17 He gave them the best gift he had to give the measure of which love cannot be expressed but is set down in a grosse summe as inexpressible so God loved the world John 3.16 He gave his Son his begotten Son therefore his own Son a naturall son his onely begotten son he had no other so he loved his people if any can tell the measure of that love To fasten this reproof upon us let us consider Gods wayes of willingnes and delight towards us 1. When we have wearied him with our sinnes he is willing to pardon them Isai 43.24.25 yea he delighteth in this mercy Micah 7.18 he will abundantly pardon Isai 55.7 a signe of delight at that time when our hearts are weary and heavy lâ—â—den with our sinnes he will pardon and give us rest Matth. 1â— â—8 His abundant willingnes appeares in that 1. He invitâ—th us to come to him in our weary condition 2. He chargeth his Ministers to urge and presse comfort upon us to take no deniall Isai 40.1.2 Comfort ye Comfort ye speake comfâ—râ—ably speake till they heare till they be comforted 3. He giveth his Ministers the tongue of the learned to speake a wâ—rd in sea on in the fittest time to the weary soul Isai 50.1 4. He creates the fruit of the lips peace Isai 57.19 whilst the Minister speakes peace he creates peace by his Almighty power he makes the fruit of the lips of his servants to be peace to the troubled soul as when Eli bid troubled Hannah Goe in peace and the Lord grant her petition she had peace to goe with for she did eat and her countenance was no more sad 2. He gives us refreshing comforts in that very worship of his in which we are weary Psal 36.8 abundantly satisfie us with the fatnes of his house and make us to drinke of the river of his pleasures He gives us the choisest most excellent delights Isai 25.6 fat things full of marrow wines on the lees well refined He invites us unto these places of delights that there he might give us his loves Cant. 7.11.12 and when we are there he gives us rich welcome Cant. 5.1 eat o friends drinke yea drinke abundantly o beloved Isai 55.3 eat ye that which is good and let your soul delight it selfe in fatnes 3. He accompanieth us in our afflicted weary conditions when Israel was a burning bush in Egypt the Angel of the Lord appeared in a flame of fire in the midst of the bush Exod. 3.2 He dwelt in the midst of the bush with good will to preserve them as he did the three children Dan. 3.24 25 28. He is as it were wearied in their weary condition Isai 63.9 He was afflicted Judg. 10.16 His soul was greived Jer. 31.20 His bowels were troubled He gives them refreshing delightfull comforts in their weary conditions Psal 119.92 Gods law was Davids delight Psal 94.19 Psal 41.3 God doth strengthen them upon the bed of languishing and turne their bed to make it easie in sicknes He turnes our mourning into dancing takes away our sackcloth and girdeth us with gladnes Psal 30.11 turneth our fasts into feasts Zech. 8.19 makes sorrow and sighing flee away Isai 51.11 makes us to forget our troublâ—s and sorrows Job 11.16 4. These wayes of Gods willingnes and delight towards us are not limited to some times of our life and some speciall conditions and occasions but carried along the whole race of our life and that we may be confident of with David Psal 23.6 Surely goodnesse and mercy shall follow me all the dayes of my life they are therefore stiled sure mercies an everlasting covenâ—nt Isai 55.3 These refreshings are renewed as his Ordinances and our afflictions are renewed And if so much refreshment be given out on this side heaven in time of our absence from God in time of our pilgrimage what is in heaven reserved in the presence of God as our wellcome home as the wages of all our weary work and affliction especially as the perfection of our communion with Christ our head in heavenly delights who drunk the dregs of sorrow for our sake Compare Gods willingnes towards us with our wearines in his service that we may the better see our sin and be filled with shame No work hath that delight that assistance that incouragement that reward yet we are weary Look back to the daies of our youth and see what delightfull work sin was what time pains spent therein We could finde meat drink sleep work rest and recreation in sin yea so great was our delight in sin that it is very hard not to think with delight of what delight we formerly found in sin This considered we may break out with Paul Rom. 7.24 O wretched man that I am who shall deliver me from this body of death This heavy tiring body of death 3. To exhort us to labour the redresse of this wearines in Gods worship which causeth us to put off God with so unworthy unwellcome unacceptable service And let me first speak to them who are in an unregenerate condition if so be it might please God I might prevaile with them in two things 1. To grow out of love with themselves 2. To grow in love with the Image of God 1. There is great cause we should grow out of love with our selves be weary of our selves if we consider our natures will not nay cannot suffer us to do God any good service for they cannot be willing unto it or cheerfull in it should I ask any man that believes there is a God and that God made him and bestowed upon him all he hath he would say he were to be worshipped in the best manner but then come to the heart for a will unto Gods service and chear in it and it will not nay cannot yeild it Rom. 8.7 The carnall minde is enmity against God and he proves it by the affection it hath to his will for it is not subject to the law of God nor indeed can be it neither doth nor can come under the command of God subject and submit unto it that what it requireth shall be done willingly and cheerfully See it in an instance the little family religion that is I say not amongst heathens but amongst them that have lived long under the preaching of the Word and even in this place Men cannot but be convinced that it is a duty to read the Word and to pray in their families and they cannot but think it is good sometimes at least yet it is not done they cannot fall to it How comes that to passe their hearts will not suffer them they have no minde they have no delight therein It may be they will say they are unable and that hinders them but that is but
remember that we shewed our selves fools by making a sport of sin of Sabbath breaking of filthy speaking of cruell exercises as bear-baiting cock-fighting men quarrelling and the like Have we not gon merrily from the Church on the Lords day unto some unlawfull meeting and sinfull recreation 2. Adde hereto that we had no desire or delight in any good sin had not some of our will and joy onely but all of both Gods service had none at all no not a small measure It may be we forced our selves to pray to hear the Word and to do other good duties because our parents would have us or law did call upon us or we were ashamed to neglect the same but no will had we thereto Nay have we not spoken ill of praying going to Sermons making profession living strictly a signe what our will was to such courses It was that lay heavy upon Paul after his conversion that he persecuted the Church spake ill of them and did ill to them and that for well doing and that with zeal abundance of willingnes and delight 1 Cor. 15.9 I am not meet to be called an Apostle because I persecuted the Church of God Phil. 3.6 Concerning Zeal persecuting the Church he did not onely persecute them for well doing but he did it with zeal with an ardent affection This is the description of all unregenerâ—te men Tit. 1.16 They are unto every good work reprobate not onely doth God reject them and make no account of them when they come to doe any religious work but they also in their own natures are sit to reject and to cast away rather then to embrace and to do what is good and not some good works onely that are most difficult and spirituall but every good work 〈◊〉 Amos 3.10 They know not to do right saith the Lord they have neither skill nor will to do right 3. Adde to both the time spent in willing and cheerfull service of sin most of us have spent more time then we have to spend in the service of God vve know vvhat is past and that much is past but vve know not hovv little is to come Put all together Have vve vvillingly and cheerfully served sin vvhen vve had no vvill at all to good and that longer time for ought vve knovv then vve have to spend in Gods service and shall vve doe God vveak service What after vve have served sin vvith our strength shall vve allovv our selves in such poor service unto God as vve vvould not put off sinne vvith What considering that the time of sinnes service is past and therefore sure but the time of Gods service is uncertain because to come shall we proclaim to all the world that sinne was a better master then God by our more wearisome service of God then sin 2. Let us consider time present and therein two things 1. God hath put into us a principle of willingnes and cheerfullnes in his service a new nature which wants nothing but stirring up and improving and we should be more affectionate and lively in Gods service this appeares in that the Apostle calls upon Timothy 2 Tim. 1.6 to stirre up the gift of God there was an holy fire of grace in him which did but need stirring up were the ashes but blown from it it would flame Heb. 12.1 He calls upon the godly to lay aside every weight and the sinne that doth so easily beset them and runne with patience the race set before them there is in them an active and cheerfull disposition a joyfull running in the race of godlinesse were the cloggs of sinne and earthly cares and comforts removed Heb. 10.24 He calls upon them to provoke unto love and good works every one his Neighbour and every one his brother there is love in the godly which is a fountain of good works which needs only provoking and spurring on That the godly are no more cheerfull therefore in Gods service is carelessenes want of taking paines and doth not that make our sinne much greater 2. We do expect that God should willingly and cheerfully meet us and do us good in his ordinances if we want counsell comfort grace provision safety The godly have not onely prayed to God in case of their necessity but they have added their desire that God would not keepe silence but when they have spoken to him in prayer that he would speake again to them by his spirit word and providence when they have spoken their troubles that he would speake comfort when they have spoken their doubts that he would speake counsell when they have spoken their wants of grace that he would speake supply When God hath withdrawn himself from his people though seeking him in his Ordinances they have been exceedingly troubled Cant. 5.6 did not the spouse faint because shee could not finde her beloved when shee sought him Psal 44.24 doth not the Church thinke that God forgets her oppression and affliction forgets how ill matters goe with her because he doth not hear her prayers Nay have not the godly desired a speedy answer without delay Psal 143.7 Hear me speedily They have desired God to make haste and not to tarry Psal 70.5 make haste unto me make no tarrying which shews they desired that what God did for them he would do it cheerfully and willingly for slacknes is usually a signe of unwillingnes Nay when the occasion of their praying hath been some temporall outward affliction present they have begged the favour of God as if that had been the onely thing wanted Psal 80.3 It was salvation from enemies that the Church desired but shee especially prays again and again for the face of God to shine upon her cause thy face to shine and we shall be saved Psal 143. was penned by David in regard of the persecution of his enemies vers 3.12 yet he earnestly prays vers 6.7 that God would not hide his face that God would cause him to heare his loving kindnes in the morning which shews whatsoever God should do for them whether preventing of evil or removing of evil they desire God would do it lovingly and heartily and the love wherewith he doth it doth them more good then the mercy it self It is the frame of the heart of the godly thus to desire God cheerfully to meet with them in ordinances God must come off with every mercy cheerfully and give us his love more then the mercy and shall we come off heavily with the services we perform to him What equity is in this God must do our mindes and desires cheerfully and we his minde wearily do we more desire and value the Lords love then his mercies and will not the Lord looke more at our love then the duties we perform It argues too much self love too little love to God to desire all may come from God to us heartily but to let all go from us to God grudgingly 3. Consider the time to come and therein also 2. things 1. We looke for
of evil is this 1. A man may possibly prevent evil expected 2. Or at least he may labour to prepare for it and so the evil will be mitigated but sudden and unexpected evil hath this aggravation a man can neither prevent it nor is prepared to bear it so it shall be here vers 9. I will make the sunne to go down at noon and darken the earth in the clear day for the sunne to go down at night is no strange thing but to go down at noon who expects that to have the earth darkned in a clear day vvho doth look for it so here vvhen their sunne shall be at the height their joy at the greatest vvhen their day shall be most clear and likely so to continue yet then their sunne shall set and their day darken their joy shall turne into sorrow 3. The kinde of evil that shall cause this sorrow shall aggravate it vvere it some outward affliction that in it the soul might be safe though uncomfortable it vvere lesse matter but it shall be such an affliction vvherein the soul shall neither be comfortable nor safe a famine of hearing the vvords of the Lord a scarcity of that vvorship they have been vveary of which evil is many wayes aggravated 1. By comparison not a famine of bread though the famine of the body be grievous as experience doth prove yet this shall be greater that shall be nothing to this 2. If God did take away spirituall hunger together vvith food it vvere something but they shall hunger and thirst be pinched and pained spiritually finde it may be more emptines and inward gnawings of spirit then when they had the meanes 3. Might they with little adoe doe and some small paines be supplyed it were lesse matter but they shall take weary paines wander from sea to sea runn to and fro they were weary of going to a set place of Gods worship but now they shall wander to and fro go to seek it they know not whither places unlikely as well as likely they were weary of going to Gods worship though had with ease but now they shall runne to and fro weary themselves with taking paines 4. Might they finde what they seek with paines taking they should finde rest after paines tâ—king but they shall not finde it after their paines taking they shall still be to seek which makes the evil more heavy because remediles Let the godly feare and tremble lest their wearines of Gods worship bring this evil the change of greatest joy into greatest sorrow and that when we least exp ct it and which is most of all by the irrecoverable losse of that worship of God we have been weary of Touching the benefit of delight in Gods worship on the contrary the 112. Psal will inform us where the man that feareth the Lord and delighteth greatly in his commandements is pronounced a happy man And because outward blessings do carry the greatest shew of happines to the eyes of men therefore the holy ghost doth especially insist upon them they may be ranked to three heads 1. Injoyment of outward good things children riches honour 2. 3 9. He shall not have these mercies barely and nakedly as others but with a threefold addition 1. Inward dispositions of graciousnesse mercy righteousnes discretion to improve well his riches giving unto some lending unto others 2. Establishment and firmnes of estate vers 3.9 his rightenesse endureth for ever he shall have ability to give and lend not for a time only but for ever his outward condition shall not be a flourish onely but a setled condition 3. Succession of these mercies to his seed and posterity vers 2. his children shall come into his place and mercies be heires of his blessings that a man may see and say his seed is blessed Psal 37.26 2. Change of darkenes into light vers 4. He may be in darkenes in affliction but that shall not alwayes continue light shall arise and as vvhen the morning is at the darkest the light breaks out so vvhen they and others think the night vvill alwayes continue they shall perish in darknes then shall light break out Isa 58.10 as chear hath arisen in his heart in the difficulties of Gods service so light shall arise in the darknesse of his condition 3. Establishment of heart against seares of evil vers 6 7 8. tidings of evil may come to his eare but his heart shall be armed against them to keep it's present temper it shall be fixed established he shall be confident of Gods preservation in whose service he hath delighted he shall rather see his desire upon his enemies then they their desire upon him His good shall be so great every way that it shall be matter of great envy even to the consuming of the wicked Having thus exhorted the godly now unto direction 1. How may we remedy the wearinesse of the soul Ans Two things are this way usefull 1. Generally labour to be more suitable to Gods worship get increase of grace Prov. 21.15 It is joy to the just to do judgment judgment is suitable to that inward justice is in him therefore a joy unto him Rom. 7.22 I delight in the law of God after the inward man so much grace so much delight in Gods worship were we more holy spirituall heavenly as the worship of God we should be more affected to it More particularly 1. Labour to increase love to God 1 John 5.3 This is the love of God that we keep his commandements and his commandements are not greivous love to God makes the commandements of God good pleasant easie love takes away the difficulty of an action and makes it delightfull 2. Labour the increase of perfection of heart these two go together 1 Chron. 28.9 serve him with a perfect heart and willing minde the more perfect the heart is in regard of Gods service the more willing Why is the heart unwilling but because parted and divided set too much upon other things 2 Chron. 15.15 they rejoyced at the oath because they had sworn with all their heart and sought him with their whole desire 1 Chron. 29.9 3. Labour the increase of uprightnes of heart these two go together 1 Chron. 29.17 when we desire and delight in the worship of God for by respects or affections will vary be more or lesse according to those respects but when we desire and delight in the worship of God for right ends the purity thereof Psal 119.140 Gods command Gods glory these will ever continue the same to draw our affections 2. Frequently exercise Gods worship communion doth increase affection hereby we shall see more the good of Gods worship and feel the sweetnes of it Vse will take away difficulty which doth hinder affection what men disuse they are unwilling to they will say it is out of their fingers so if we neglect Gods worship it will grow out of our hearts The more we worship God in secret the fitter shall we
necessity to sleep or if they have necessity it is through carelesnesse beâ—ause they will not take that time which God hath allowed and so they make themselves a necessâ—ty oâ— sinning which is a greater sin 2. It is an unthankâ—ull sinne God in pity hath allowed man sleep to refresh the weary body to further digestion to repair the spirits and we abuse this power to hinder Gods service he gives us sleep to strengthen our weak bodies and we use it to weaken his service 2. He gives us sleep after the labours of the six daies a night to sleep in that we might be fresh and lively in his service and we notwithstanding sleep on that day of his worship doe we not deal unkindely and unthankâ—ully with him When we rest and favour the creature we make account it should be fitter for service but when God hath rested us and we should serve him we rest still 3. It is an unreasonable sin 1. It denies God the least we can give him in his service Man consisteth but of two parts soul and body the body is the meanest part yet sleeping denies the body Reason tells us that God deserves both for he hath made both and doth maintain both and if he have but one part yet he should have the best part but sleep will give him none no not the body which God would not accept alone were it given 2. Sleeping in Gods worship is unseasonable a misplaced action especially Lords day sleeping and reason tells us that things are to be done in season sleeping in Gods house is unseasonable 1. If we consider the time which is the day the day is not the appointed time for sleep but for labour 1 Thes 5.7 They that sleep sleep in the night That time which is appointed for the wilde beasts labour is appointed for mans rest But the night is appointed for the wilde beasts labour Psal 104.20 therefore for mans rest for they cannot both labour together they will hinder one another 2. If we consider we are in imployment in action imployment is no season for sleep but rest from imployment Ps 104.23 Man goeth forth unto his work and to his labour untill the evening Man ceaseth his labour with the day and then goes to rest Eccles 5.12 The sleep of a labouring man is sweet They that sleep according to reason do not sleep in labour but after labour but they that sleep in the house of God do sleep in midst of labour 3. If we consider what kinde of imployment it is that we sleep in the service and worship of God it is against reason to sleep in midst of any labour how much more in Gods service which requires the most pains and labour We are commanded to do whatsoever we finde to do with all our might do every thing thorowly and to purpose how much more Gods service the best work 4. If we consider the place and society to sleep in a place appointed for waking and in the midst of them that wake is against reason If then carelesnesse of sinning or unthankfullnes in sinning or unreasonablenesse in sinning will shame us this sin of sleeping in Gods house may shame us for thereby we shew that we make bâ—t a light account of sinning that we are unthankfull that we are unreasonable 2. Particularly the godly are to be reproved more then others if they sleep in time of Gods worship will they suffer Gods worship to be weakned and hindred who are tied by speciall ingagements to doe him speciall service From whom God doth expect it and the rather because others will sleep God saith in this case to them as to Judah in another case Hos 4.15 Though Israel play the harlot yet let not Judah offend So saith God to his people Though others sleep out Word and praier yet doe not you sleep They have more cause to be ashamed then others if we consider 1. They set an ill example and draw on others by the same in as much as they have excuse and shelter for their sleeping from the example of such because they professe more care of Gods service If they that professe more zeal for Gods service yet will ordinarily sleep much more may they that professe lesse care Thus they not onely sin themselves but draw on the sinnes of others Elies sonnes sins in Gods worship made the people to sinne in abhorring the offerings of the Lord so the sleeping of professours doth make others more carelesse of Gods worship thinking sleeping to be but a small sinne else they that professe much would not use 〈◊〉 so much 2. The godly have more incouragement to awake then others for the Ordinances are specially appointed for them Gods expectation is more of their service then others they have promise of more speciall presence of God communion with him benefit from him their sinne therefore is against much incouragement that others want therefore a greater sin in them then in others who have not that incouragement 3. The godly have more means to keep them awake then others they have the grace of God in their heart assisted by the spirit of God they have in their mindes a more clear and thorow light to discern of the excellency and worth of Gods worship above other things they have in their consciences a more divine and strict observation of carriages a more divine authority to command what is good and forbid what is evil a more divine application of promises or threatnings as good or evil is practised they have in their wills a speciall bent to that which is good they chuse that as the chief good they have in their affections a love to it and desire after it so that they sin against more means and helps against sin and then sin is the greater 3. Them that suffer others to sleep by them and do not wake them they suffer God and his worship to be wronged and might prevent it Is it not their sin Yes doubtlesse Why was Meroz cursed yea bitterly â—ursed Not because they â—ought directly against the Lord but because they came not out to help the Lord Judg. 5.23 And our Saviour is expresse that not to be for the Lord is to be against him he that is not with me is against me he that doth not what he can for the Lord and his worship is in that regard against the Lord and his worship they that therefore do not waken sleepers are not with the Lord therein but against him for they do not for him what they might These do not that for the comfort and good of their neighbours which God requireth to be done for our Neighbours beast though an enemy Exod. 23.4 If thou meet thine enemies Oxe or Asse going astray thou shalt surely bring it back to him again how much more a friends beast When a man sleeps in time of the word and praier he is gonne astray for he should pray and hear to wake him is to bring him into
the way if he were an enemy we were bound to do it for God hath more care of men then of Oxen 1 Cor. 9.9 10. Much more if he were a friend should we do it Exod. 23.5 If thou see the Asse of him that hateth thee lying under his burden and wouldest forbear to help him thou shalt surely help with him A man was bound to help up his enemies Asse lying under a burthen and in case new and fresh thoughts of hatred came into his minde and he should say in his heart he is mine enemy I have no good will unto him I will not do to him that good turne he was to lay aside all and in any case to help him to lift it up And is not a sleeping man in Gods worship under his burden even the heaviest burden sin which sinks the soul to hell and doth not waking take off this burden and doth not sleeping continue this burden on them and they that suffer them to sleep suffer them to lie under their burden which shews a want of mercy which God would not have us to shew unto the beast that lies under the burden no not the beast of an enemy much lesse to the beast of a friend and least of all to our neighbour himself This fault is the greater if we shall enquire into the same in the causes thereof 1. It proceeds from want of love Were there that affection to our neighbours good should be we would not suffer them to lose that good they might get nor to sin by sleeping but as sin hath made man defective in love to himself therefore he sleeps in Gods worship so much more hath it made him scant in love to his neighbour and therefore he suffers him to sleep Levit. 19.17 Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Why must a man rebuke his neighbour and not suffer sin upon him The reason is rendred thou shalt not hate thy brother So when we suffer others in sin and particularly in sleeping and do not labour to help them it is from want of love To neglect a duty to our brother is a sin but to neglect it for want of love is a greater sin not to awake a sleeping brother is a sin but not to wake him for want of love to him is a double sin yet thus it is we do not awake those that sleep because we are wanting in love unto them 2. Another cause why we doe not wake sleepers is a conceit an ungrounded conceit that God hath not committed to us the care of our neighbours but it is enough if we look unto our selves the common proverb though ungodly shews what is in mens mindes every man for himself and every one look to one That there is such a conceit in mens mindes as appears further by Cains answer to the Lord which was no put off for that time but did spring no doubt from a principle seated in his understanding The Lords question did import a care that lay upon Cain concerning his brother Gen. 4.9 Where is Abel thy brother Cains answer doth acknowledge no such duty of care belonging to him I cannot tell Am I my brothers keeper he knew not where he was nor did he conceive it to be his duty to know what became of him he did not apprehend that the care of his brother did lie upon him So surely men think it is not their duty to take care of their neighbours contrary to the Commandements of the second table which are summed up in this one word Thou shalt love thy neighbour as thy self what care we take of our selves in the first place we must take of our neighbour in a second place To neglect our duty to our neighbour is a sin but to neglect it upon this ground because we think it is no duty is a double sin to deny both our duty and the command of God 3. A third cause why we do not waken sleepers is a base and unchristian fear that we shall anger them they will be displeased at us grant it be so Shall we runne upon Gods displeasure to avoid mens If thou awake thy neighbour he will be displeased and if thou awake him not God will be displeased make thy choice of Gods displeasure or mans shew thy self holy and not corrupt let holy fear of Gods displeasure banish corrupt fear of mans displeasure Wilt thou esteem thy affliction a greater evil then their sin when they stand in competition If thou do awake them and they be angry it is but thy affliction which is thus sweetned that it befalls thee in a way of obedience thou dost endure it for doing thy duty if thou suffer them to sleep thou sufferest them to sin nay thou sinnest thy self in that thou doest not thy duty to keep them from sin Not to awake them is a sin but to forbear upon this ground lest we should procure trouble to our selves is a greater sin to preferre our comfort before the preventing of their sin and our own Many objections come to be answered in this case 1. I see one sleep indeed but I cannot reach him he is so farre from me Answ If thou cannot reach him thy self yet speak to some body else if thine eie cannot make use of thy hand to wake him yet let it make use of some other mans hand if thou stirre up and provoke another to doe it it is all one as if thou thy self didst it beside I have seen some lengthen their arm with a staffe to call others into their seats and had they as much affection to the souls of their neighbours as to expresse coursity they would lengthen their arms with a staffe also to waken them 2. Object They who are neerer then I will not do it though I be within reach and why should I doe it since they that might better will not Answ The question is not what they who are neerer doe but whether they do well or ill if they doe well in not waking them do thou follow them if they doe ill thy best way is not to follow them Exod. 23.2 God saith Thou shalt not follow a â—â—ltitude to doe evil much lesse one man What argument is this others will not obey Gods command will not help their neighbours out of sin will expresse hatred unto them therefore I will do so toâ— because others neglect thou shouldest resolve the rather to do it neglected obedience is the more obedience because neglected it will not be done at all unlesse thou doe it This is one reason why Gods people are called his portion because they make up that losse of service God sustaineth in the world Object 3. They are my betters that sleep and it will be thought presumption and unmannerlinesse in me to awake them Answ 1. Thou maiest then desire those to doe it that are equall to them or neerer equality then thou 2. If