fear and tremble at the evidence given in by the abounding of errours desertion of Gods publique wâ—rship contempt of that Ministry God hath so highly honoured and so richly blessed even by those that have been ingrafted into Christ and nourished up in hâ—m thereby with much tendernesse pains and patience the exchange of duties of piety expressing and increasing the power of godlinesse for hot and wrangling dâ—sputes about strange doctrines and governments and the bitter fruits of these disputes and differences the seperation of hearts and communion amongst the truly godly thâ— fearfull out-breakings of wrath envy evil speakings the uncharitable unchristian provoking censures of estates and actions the almost incredible propensity to fall out with and fall upon our loving and faithfull brethren of Scotland together with deceitfull dangerous overweening and bold confidences of excelling light grace spirit inlargements comforts c. Here is room enough for a large heart to powre out bitter soul-breaking expostulations O where is the spirit of the Lord that was wont to possesse the hearts of the godly to strengthen grace there to keep good order in the soul to keep in and under these masters of mis-rule O where is that spirit that was wont to fill the Ordinances and in them cleerly to discover to the godly the distempers of their hearts and disorders of their waies and powerfully to break their hearts for sinne and from it Is it possible the spirit should be in the hearts of Gods people and in his own Ordinances in as plentifull a measure as sometimes and so much of the flesh and so little of the spirit appear in these times of so many and great unlooked for unthought of amazing astonishing Nationall mercies Gospel-inlargement wonders of providence Humiliations Thankesgivings Covenants and indeavours for thorow Reformation Sure it cannot be O where is the wisdome love humility meeknesse tendernesse of conscience compassion patience forbearance long suffering that was wont to triumph in the godly and to be the glory of Religion even in the eies of the irreligious My dearly beloved sadly think of these things and let such sad considerations work unto serious search whether some of you also have not lost your first love that you may remember from whence you are fallâ—n repent and doe your first work or unto an wholsome preserving fear least you should depart by degrees from God in the lively expressions of love and he should by the same degrees depart from you in the life of Ordinances you were never in so much danger since your profession began as now That of our Saviour is abundantly verified Matthew 12.43 The unclean spirits that were gone out of men finding the rooms empty swept and garnished are returned with seven spirits more wicked then themselves and they dwelt there And that of Paul Acts 20.30 In many parts of the Kingdome is acted over again Of your own selves shall men arise speaking perverse things to draw away Disciples after them Therefore watch and remember 〈…〉 have formerly preac◠〈…〉 not without tempta◠〈…〉 d tears and what I 〈…〉 now written to you that ye lose not those things that ye have wrought but that ye may receive a full reward It is in the desire of my heart that I may not be negligent to put you alwaies in remembrance of these things yea I thinke it meet as long as I am in this Tabernacle to stirre you up by putting you in remembrance knowing that shortly I must put off this my Tabernacle And in this work I have indeavoured that you may be able after my decease to have these things alwaies in remembrance 2 Pet. 1.12 13 14 15. If the Lord shall keep you from despising 〈◊〉 Ordinances which I taâ—◠〈…〉 very beginning of 〈…〉 â—pers of the times and 〈◊〉 â—eep up in you an honourable esteem of Gods Ordinances and particularly of those Orthodox godly painfull Ministers that have brought home your own souls or the souls of others and led on the people of God towards perfection for many years bearing the burden and heat of the day and not be bewitched as the foolish Galathians and Corinthians with flourishing high-flown flashing men whose piety lies in parts whose power lies in novelties and whose baits lie in gilded words and dissembled carriages who vapour for a little while and then extinguish for want of substance that will keep you in a prepared attentive profitable attendance upon them in which way God will converse familiarly with you make you perfect stablish strengthen settle you All that I now desire in recompence of my renewed pains for your good in a time when my body was not very fit for it is your purposed fervent praiers to him that hath the seven spirits of God that he would pour out his spirit upon his people that they may discover how wofully their own hearts and Satan have deceived them clearly discern Gods bitter anger in their strange affections expressions and carriages one to another that with Ioseph and his brethren they may meet and weep one in anothers bosome humble their souls before God together seek of God together the wayes of communion being troubled at and weary of the wayes of separation from their approved beloved brethren and not rest till they have recovered their love to God and reunited their affections and societies that their humiliations and supplications recovering their former vigour they may prevail mightily with God to poure out his spirit upon his Ordinances in greater measure then ever to the inlightning of the ignorant converting of the prophane cleering of doubts reconciling of differences increasing of the power of godlinesse perfecting of Reformation and edification of the body of Christ In joyfull expectation of your ready and unanimous concurrence in this desire I doe heartily take leave and remaine whilst the chief shepard shall continue my commission and work amongst you Your loving Pastor covetous to preserve the heat and strength of your love to the Lord Jesus that I may present you a chaste Virgin and may rejoice in that day that I have not runne in vain JOHN ANGIER TO THE Christian Reader READER WE will not we need not say much of this book only this we dare promise thee that if the title like thee the Treatise is like the man that made it no whit lesse then it speaks And truly it is such a theam that we have need to study For in vain doe we expect better times unlesse we get better hearts alas what should impure hearts doe with pure Ordinances we tremble to hear so many cry Reformation Reformation and yet see so few reforming themselves or their families We are bold to say that unlesse our hearts and lives were bâ—tter Episcopacy were too good for us The truth is God is mockt to his very face and one of these two evils we may expect either that we shall die in the wildernes and never go over Jordane to see the good land of Reformation
vanity when he seeth us that way disposed 4. Greive the spirit of God to see his Temple in that guise and dresse On the contrary a reverent behaviour of body that will 1. Beget respective thoughts in our mindes 2. Effect the like reverent carriage in others which will be helpefull to us 3. Take advantage from Satan when he seeth no opportunity 4. Content the spirit of God when he seeth his Temple in a comely habit and he will delight to be more there 5. Looke up to the Lord Jesus to make these considerations usefull and to effect more of this reverence in use He shewed the greatest respect that ever was shewed to Gods Ordinances when he whipped out the profaners of the Temple and he as head of the Church hath fullâ—es to bestow Ob. Thâ— Ordinances â—â—eme to be weake and foolish â—hinâ— and not to deserve such reverence for men to speake to God and God to speake his minde unto us by men a poore thing Ans The Apostle hath answered this to my hand 1 Cor. 1. â—5 The foolishnes of God is wiser then men and the weaknes of God stronger then men What though they may seeme foolishnes and weaknes grant them so to be yet they are Gods foolishnes and weaknes God can make that a strong way which is in it self weake and that a wise way which is in it self foolish that which hath the wisedome of God and the strength of God with it cannot be foolish cannâ—t be weake however it may seeme abstracted therefrom Gods wisdome is an infinite and hidden wisdâ—â—e all of God is not thereâ—o 〈◊〉 â—ke and foolish because we see not the strength and wisdome of it Let us conclude our blindnes folly and weaknes rather then charge Gods means of folly and weaknes CHAP. III. Of the second hinderance of instant worshipping of God wandring thoughts ISA. 29.13 Forasmuch as this people draw near me with their mouth and do honour me with their lips but have removed their hearts farre from me HAving finished the first hindrance of our instant worshipping of God despising of Gods worship we come to a second seated in the same faculty of the soul the minde and it is wandring or roving thoughts in Gods worship For the handling whereof I have made choice of this text wherein the Lord doth blame it in the Israelitish worshipers of him By heart here we are to understand the whole inward man the minde will affections for iâ— stands opposed to the whole oâ—tâ—ard man included in a paâ—t expressed the mouth and lips In the like sense heart put alone is taken Mat. 15. â—9 out of the heart proceed evil thoughts murthers adulteries i. e. out of the whole inward man part whereof is the heart proceeds evil thoughts the work of the minde and murthers adultâ—riâ—s the work of the will and aâ—â—â—tions manifested in the outward man I am particularly to speak of the absence of one power of the minde from God the thoughts N. The absence of our thoughts in Gods worship doth weaken our worshiping of God Wandring thoughts in Gods worship do hinder our earnest worshipping of God God complains here that his people drew near him with their mouths but their hearts were gone from him if the absence of the heart and particularly of the minde and more particularly of the thoughts of the minde did not weaken and hinder their worship why should the Lord complain of the absence Nay why should he punish the absâ—nce so admirably as here he threatneth to do Mat. 15.7 our Saviour calleth them that worship God with their bodies and their heart farre from him hypocrites such worship therefore hath hypocrisy in it and the more wandring of minde the more hypocrisy and if so it is but weak worship The Lord by the Prophet doth particularly discommend the hearing of the wicked Ezek. 33.31 that so farre as concerned the outward man they did hear as well as a people could they came duly and sate respectively and attended and were somewhat affected with the Word as men are with pleasant musick but their hearts walked after their covetousnes their bodies were in one place but their thoughts and affections in another their bodies were sixed but their souls were roving and this made their hearing to become sinne and God to threaten that the day should come when they should know by lamentable experience that they had a Prophet and the Word amongst them and were hearers of it but sinned by the wandring of their hearts When David Psal 103.1 calls upon his soul to be exercised in the duty of praise he explaineth in the later end of the verse what he meaneth by soul all that is within me praise his holy Name If the duty of praise and so other duties have not all that within us and consequently our thoughts it hath not its due and so Gods praise is short To this agrees that of our Saviour summing up all Commandements of the first Table in this one Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde One branch of this love of God is the manner of worshipping God which must be with all the minde as well as all the heart and soul and if with all the minde then with all the thoughts of the minde and so much as the thoughts are absent in Gods worship so much love to God is absent therefore the worship of God is hindred Two things we must consider of for our understanding of this point 1. What wandring thoughts in Gods worship are 2. How wandring thoughts do hinder our earnest worshipping of God 1. What are wandring thoughts in Gods worship Ans We may know the nature of them by the description of the holy ghost in this place and in Ezekiel Isaiah describeth them by their place they are farr from God there is a distance betwixt God and them and that in opposition to the nearnes of the body to him those thoughts that are further from God in his worship then the body that are not busied about the same action that the body is are wandring thoughts and do hinder Gods worship Ezekiel describeth them by their motion and wandring their heart goeth or walketh after their coveteousnes when the body is set and sixed the 〈◊〉 in 〈◊〉 and thoughts are up and walking not about the service in hand but about other things These wandring thoughts according to the objects they are conversant about may be reduced to two heads Thoughts about evil things and thoughts about good things 1. Wandring thoughts about things evil in themselves thoughts simply and materially evil Amos 8.5 6. Thus the Iews are brought in Saying When will the new moone be gone and the sabbath why that they may sell corne and set forth wheat Is that all No there is a worse matter beside making the Ephah small and the shekel great and falsifying the balances by deceit That we may buy the poor
or which is worse that Reformation it self should undoe us For of Christs coming in a way of Reformation it is askt Mal. 3.2 But who may abide the day of his coming and who shall stand when he appeareth A sad effect it had surely on the Scribes and Pharisees in the daies of his flesh whilest his doctrine and miracles ripened their sins and blasted their Souls in stead of their Lusts For the preventing of such an incomparable mischief in this great expectation of his coming amongst us as a Refiners fire and fullers sope Let us commend the reading of this book to thee and doe thou seriously commend it to God for his blessing wherein thou shalt have the best wishes of Thine in Christ to serve thee Tho. Case Edm. Calamy Errata PAge 1. l. 10. for guide read gird p. 6. l. 9 for words r. word l. 15. for these r. they p. 13. l. 23. for where r. vvhen p 14. l. 11. for nor r. not p. 36. for Isa 36. r. 56. p. 42. l. 22. for fear r. care p 43. l. 6. for weal r. wealth p. 45. l. 9. for raising r. raging p. 51. l. 12. for Lord r. head p. 53. l. 3. for Prophets r. vvorship p. 54. for their r. Gods p. 55. l 23. for your r. their p. 58. l. 23. dele A p. 59. l. 1. for lawfull r. carefull p. 64. l. 5. r. Eccles 5. p. 69. l. 4. r. Psal 84. p. 70. l 22. for regarded r. vvorshipped p. 85. l. 9. for our r or p. 89. l. 10. r. Isa 58. p. 101. l. 2. r. 1 Thes 5. p 103. l. â— r. Ps 5. l. 9. r. Isa 66. p. 110. l. 15. for use r. thee p. 123. l. 24. for stirred r. stirring p. 1â—8 l. 17. r. Mat. 25. p. 150. l. 19. for immediatly r. in mediately p. 151. l. 9. for snared r. snares p. 154. l. 9. adde in p. 163. l. â—0 r. Mat. 5. p. 166. l. 19. r. Psal 139.1 2 23. p. 1â—0 l. 4. for furthest r. further p. 211. l 11. for fastned r. softned p. 212. l. 1â— r. 1 Cor. 11. p. 220 l. 8. dele more p. 208. l. 15. adde day after marriage p. 229 l 13. r. Iob 42 5 6. p. 235. l. 20. r. Exod. 12. p. 239. l. 1. for one r no. p. 240. l. 4. for orb r. oil p. 245. l. 86. for perfect r. present p. 289. l. 1. for unpreparednes r. preparednes p. 290. l. 5 for his r. her p. 304. r. Luk 5. p. 317. l. 8. for him r. thine p. 327. l. 5. r. Amos 8. p. 329. l. 21. for the latter and r. as p. 357. l. 9. for hand r. handle p. 363. l. 14 for faulse r. false p. 364. l. 10. for know r. knowledge p. 372. l. 4. for man r. men p 380. l. 19 God can command but r. God can command nothing but. p. 451 l. 16. for when r. where p. 455. l 6. for seemeth r. serveth p. 47â— l. 7. for our r. one l. 8. for soul r. soil p. 489. l. 7. for chear r. clear p. 499. for prevent r. pervert l. 24. for sullen r. fallen p. 532. l. 2â— for sleep r. asleep p. 53â— l. 24. for warring r routing p. 534 l. 19. for curse r. course p. 541. l 2â— for rest r. â—est p. 545. l. 15. dele If p. 593. l. 22. for free r. feel p. 598. l. 19. for one r. our p. 603. l. 2. for heart r. heat p. 612. for sin r. him AN HELPE TO BETTER HEARTS for Better Times CHAP. I. Of instant worshipping of God ACTS 26. part of the 7. Instantly serving God THe word here translated instantly properly signifieth to extend and stretch out and is frequently used for stretching out and putting forth the hand Iohn 21.18 When thou art old thou shalt stretch forth thy hands and another shall guide thee The word stretch forth in the translation is the same in the originall with this that here is translated instantly When this word is referred to Gods worship or to the affections of the soul or the graces thereof it doth by similitude taken from the body signifie the stretching out of them the measure of them the earnestnes and fervencie of them and so is translated either instantly as in this place or fervently as 1 Pet. 1.22 earnestly as Luke 22.44 He prayed more earnestly without ceasing Act. 12.5 Some interpret this word in this place perpetually but you see it is translated here instantly and in other places of Scripture when it is applyed to Gods worship and they that translate it perpetually do imply this fervencie of affection for whence comes perpetuity length and continuance in any action but from length of inward affection the stretching out of that as the length of the motion of a stone throwne with the hand depends upon the strength of the hand throwing the same I take it hereby is meant that gracious affection of zeal so much called for and commended in Scripture which is not a mixt affection of love and anger but the intention and measure of all the affections for there is zeal in griefe Psal 119.139 My zeal hath consumed me because mine enemies have forgotten thy words The terme being thus explained the truth to be handled is Gods worship is to be performed with intention of affection not onely the truth but the strength of affection is to be looked after and laboured for in Gods service The twelve tribes are here said to serve the Lord instantly or earnestly I will shew more particularly what is meant by instantly and then produce proof By instantly is meant the measure and degree of the affections we expresse in Gods service whether love or desire or feare or greife or ioy or anger or care that there be much thereof So what graces we expresse faith or repentance or humility we take care that there be measure as well as truth called Luk. 10.27 all the minde and all the soule all the heart all hath speciall respect unto the measure and degree of the faculties of the soule as all the might of the body doth meane all degrees and measures of strength the utmost strength so in like manner all the minde all the heart all the soul means all degrees and measures of understanding will and affections the utmost and furthest of them else our Saviours compendium of the first table should not comprehend the third Commandement I will for cleerer evidence sake shew it by instances in the severall parts of Gods worship 1. Hearing the word Luk. 4.20.21 when our Saviour had read his text the eyes of all were fastned upon him asigne of an earnest desire to heare him they they did not looke about them one at another or at them that came in but their eyes were fastned upon him and they wondred at the gracious words that proceeded out of his mouth a signe they were much affected and moved and did not sit as stones senselesse The men of Berea Act. 17 1â— did
receive the word with all readines of minde they did in the greatest measure put forth their hearts unto the words of the Apostle to meet with it in the way and to take it up so soone as it was let fall by him Luk. 24.32 Did not our hearts burne within us when he opened to us the Scripture burne these did and were in a flame with indignation against themselves for their ignorance with desire of and joy in the good and glad tydings of Christs death and resurrection 2. Receiving the Sacraments the Passeover 2 Chron. 35.18 There was no Passeover like to that kept in Israel since the dayes of Samuel the Prophet They exceeded in this Passeover all the Passeovers of a long time a signe they kept it with a great measure of affection for would God onely have commended the outward action Luk. 22.15 With desire I have desired to eate this Passeover with you before I suffer .i. with earnest and vehement desire earnest desire to the ordinance doth imply earnest desire in the ordinances The duty of examination required of the communicant 1 Cor. 11.28 doth carry as much examination is the bellows of affection The like we finde in the Eunuch in regard of baptisme Act. 8.36 See here is water what doth hinder me to be baptized He had a forward desire the Evangelist should have stirred up and provoked him but he prevents him is more forward to receive it then he to offer it 3. Prayer Psal 119.145 I cryed with my whole heart he imploied all the affections of his heart in prayer and that with earnestnes he cries Psal 142.2 I poured out my complaint before him David empties his soule in prayer leaves nothing behinde a signe of earnestnes Psal 143.6 I stretch forth my hands unto thee the instancy here spoken of he fears lest his prayers should fall short of God therefore sends them forth with as great earnestnes as may be 4. Singing of psalms Ps 149.5 6. Let them sing aloud let the high prayses of God be in their mouthes in singing psalmes our hearts must be extended and stretched out as the extending of the voice implies our hearts must be wide open and filled with gracious affections When God would expresse great Joy he bids the mountains breake forth into singing Esai 49.13 Ephes 5.18.19 Be not drunk with wine wherein is excesse but be filled with the spirit speaking to your selves in Psalms c. we should labour to drinke deepe of the spirit and expresse it in singing and makeing melody in our hearts to the Lord there must be a sweet and loud sounding joy in our hearts when we sing psalmes For proofe of this truth may be brought in the testimony of Scripture examples commended and reproofs of the contrary The Scripture calls for this affection Rom. 12.11 Fervent in spirit serving the Lord if we should be cold in our owne occasions which we are not yet when we come to serve God our spirits should burne within us with desire and delight Gal. 4.18 It is good to be Zealously affected allwayes in a good thing good because agreeable to Gods will to Gods nature to the nature of the good we are zealous about zealous affection in good is allwaies good other good things have their proper season this is allwaies in season in every good action 2. The servants of God have thus practised Nehemiah was zealous for the service and worship of God so that he had his conscience on his side to embolden him to desire mercy of God according to his forward affection that way Nehem. 13.14 Remember me O my God concerning this and wipe not out my good deeds that I have done for the house of my God and the offices thereof David Psal 69.9 The Zeal of thy house hath eaten me up Such was his affection to Gods Worship and Service that partly out of desire thereafter and partly out of greife for the neglect contempt and reproach thereof he was even a devoured consumed man so great was his affection that way that he seemed carelesse every other way And herein he was a type of the best of paterns the Lord Jesus Christ who being a Preist though not after the order of Aaron did expresse an ardent affection in purging the Temple from the corruption of those times in so much that his Disciples thought he was an apparent accomplisher of that place of propheticall Scripture The Zeal of thy house hath eaten me up John 2.17 Who but a man in the power and possession of zeale to Gods house would have made a whip and therewith driven out the polluters of the Temple and have overthrown their Tables and Seats and that with Scripture-chiding Math. 21.13 Another remarkable instance concerning our Saviour we have John 4.32.33.34 Whilst his Disciples were gone into the City to buy meat he falls into parly with a woman of Samaria about her soul when his Disciples come again they pray him to eat he tells them he is provided he had meat to eat they knew not of his Disciples say one to another Hath any man brought him meat to eat our Saviour answereth My meat is to do the will of him that sent me and to finish his work No meat could be more sweet unto him or refreshing then the doing of Gods will a signe he was dearly affected thereto that he could make food of it The like we read of Apollos Acts 18.25 being fervent in Spirit he spake and taught diligently the things of the Lord he did not only preach the things of the Lord but with fervencie of spirit with a burning heart Thus unlesse we will be irregular in our serving of God and unlike the approved Saints and servants of God in Scripture yea unlike Christ our patern who was sent from Heaven to set us a copy we must perform Gods service with earnestnesse of affection 3. God hath reproved the want of this fervency of affection in his service a signe it is a transgression Where the Apostle saith Gal. 4.18 It is good to be Zealous alwaies in a good matter he doth conveigh a secret reproof of them who were dearly affected to the false Apostles who were but counterfeit Ordinances of God but were abated in their love to him a true Apostle and so a true Ordinance of God If it be good to be zealous in a good thing then it is evil nor to be zealous The luke-warm temper of Laodicca the Lord reckons to be worse then key cold I would thou wert hot or cold down-right and sensibly good or evil no temper so evil as lukewarm he threatens to spue them out of his mouth shewing that the â—ord will have no communioâ—â—â—â—h but doth detest and will 〈◊〉 â—ove far from him the pâ—â—â—ons and services that are lukeâ—aâ—â— God tells the Churc◠〈◊〉 â—pâ—esâ—â— he had somewhat against her because she had left her first love her love was not utterly gone but her first love and her first works she
nor can he put any glorious effect into such his commanded meanes that they shall beare weight with the Judgement or helpe the affections and so they remain obscure and darke as man himselfe is in heavenly things and so unsutable to Gods glorious worship To be carelesse in obscure darke hidden good is a small matter but to be carelesse about eminent good as Gods worship is eminent and apparent sin 4. A reverent or fearfull Name Deut. 28.58 Psal 111.9 Gods Name is such a name as considered of doth strike with reverence and feare the holines of it the greatnesse of it things holy and great have a Majesty in them Gods worship is a holy worship and a great worship therefore a fearfull worship Now to take in vain light and triviall matters is a small thing but to take in vain a reverent and fearfull worship argues senselessnes 5. God will not hold him guiltlesse that doth take his Name in vain as a man doth his worship by carelessnes 1. How ever men performing Gods worship onely outwardly with the outward man may go for innocent with men none will say that they have sinned yet God will not count them innocent unlesse they have performed the same carefully which is a weighty consideration When men have been at the Sacrament or word or prayer they thinke all now is well but God accounts them sinners if they have not performed the same with their best affections he holds them guilty they are sinners in his account and if sinners he will so deâ—le with them and so he profesâ—â—â—â— Mâ—l 1.14 Cursed bâ— the deceiver that hath a male in his flock c. He is a deceiver there is his sinne his guiltines cursed be the deceiver there is Gods dealing with him as guilty A deceivâ—r as if God should say I observe such men all the week about their owne occasions they are up early and down late they sweat hard but when they come to serve me on my day they are heavy and carelesse they are deceivers they have better affections to bestow then they do bestow upon me Cursed be the deceiver what 's that evil shall befall him evil of punnishment Losse of good Presence of evil Losse of good what Gods acceptance Gods recompence Gods acceptance promised Ezek. 20 41. I will accept you with your sweet savour Gods recompence promised Isai 36.7 I will make you joyfull in my house of prayer Isai 58.14 Then shalt thou delight thy selfe in the Lord. .i. encrease their delight more and more delight inlargement of heart in duty is an evidence of Gods acceptance what God prepares he will accept joy in duty fitnes for and forwardnes unto duty is Gods recompence when the more we pray read heare or receive the more we joy therein and are forward thereunto They that are carelesse in Gods worship shall neither finde Gods assistance nor joy therein nor willingnes thereunto but shall be bound up and backward unto the same Positive evil shall befall carelesse worshippers Jer. 17.5 6. Cursed be the man whose heart departeth from God and pitcheth elsewhere why he shall inhabit the parched places of the wildernes the sunne of Gods wrath shall light upon him and parch soul and body and estate dry up graces and affections and if body and estate prosper yet the soul and the good thereof shall be much more parched so experience shews Carelesse worshipers of God are barren of spirituall good Vse Information 1. The perfection of the law of God it reacheth to the inward and spirituall part of man yea to the utmost of that As it is said of the sunne Psal 19.6 Nothing is hid from the heat thereof the beames peirce into the bowels of the earth so not the heart not the extent of the heart which is most spirituall and comes nearest God is hid from the command of the law a signe the author thereof is above man in knowledge in power 2. The dignity of Gods worship the best part of man yea the best of the soul the utmost of it is but meet for it if any thing in the soul be better then other it must be drawn forth This was shadowed out in the sacrifices of the law Gods sacrifices were to be without blemish and the fat the best of the beast was specially his If civil worship have the body the outward man it is sufficient because it is done unto men that can look no further are capable to receive no more this is as much as will be honour to them before men but religious worship requires the soul and the best of the soul because it is done to that God that searcheth the hearts and trieth the raines is capable of the best and most honoured thereby 3. All performance of worship is â—â—t equally good and equally pleasing unto God he requires fervencie God is life and the more lively worship the more sutable and delightfull unto him 2. To reprove 1. Neglect of Gods worship this is a contrary extream unto instant worshipping of God when men pray not at all go not to the assembly on the Lords day sanctifie no Sabbath but their whole soul and body and strength of both are taken up about the world or about their lusts this is fervencie and strength either of ignorance or of disobedience Do not men know that God is to be worshiped that some time is appointed for his worship that is grosse ignorance what God have no worship who is your King your maker works of creation and providence do cry aloud against this ignorance Act. 17.26 27 28. And if we know God is to be worshipped and time is sanctified for that end and yet neglect do we not manifest strength of disobedience great frowardnes of heart 2. Our inconstancy and partiality in the worship and service of God our inconstancy sometimes we take it up at other times we lay it downe some will pray and be very reliâ—ious in affliction or on the Sabbath-day or at least against they go to the Sacrament but not ordinarily others will ordinarily worship God for a time but they have their interruptions and breakings off one while they will pray and another while they will be unpraied these have their cold fits the fire of love were that in their hearts would consume these interruptious Others are partiall in Gods worship they will come to the word not to the Sacraments some will come to both these yet do not strive to joyn with the Congregation in prayer these have but halfe hearts to Gods worship the rule of their worshipping of God is not love to God for then they would be found in all his worship and expresse their love in all 3. Our constant carelesnes in Gods ordinary worship though we observe part and are observant of appointed times with Gods people yet we make it not matter of feare we do not stir up our affections thereunto or therein we are not of Davids spirit who would not offer that
â—spy in it matter of displeasure But ordinarily the godly finde God according to their preparatiâ—nâ— hereto the currâ—â—t of â— r pâ—â—â—â—e â—oth bâ—are witnesse they that seeke the Lord shall praise him Psal â—2 26 open your gâ—â—es and the king of glory shall come in Psal 24. â—â— If any man open to me I will come in to him Revel 3.20 and the experience of the godly doth second it 2. Some of the godly complain of difficulty of understanding and weaknes of memory but if they prepare God will clear and open their understandings Preparation also will empty their memories and so strengthen them it may be they are too full If they say their momories are weak also for other things yet preparation will strengthen them for so they shall stirre up and improve the good in their memories and bring in the assistance of the holy spirit 3. Others of the godly complain they cannot finde peace and sweet communion with God they have prayd heard the Word received the Sacrament yet cannot finde peace Let them be perswaded to try this one way more prepare unto prayer prepare unto the Word prepare unto the Sacraments There is a promise Job 11.13 14 15. If thou prepare thine heart and stretch out thine hands towards him c. Then shalt thou lift up thy face without spot It may be thou hast stretched out thine hands thou hast prayed earnestly but now prepare thy heart see if there be not somewhat amisse in thy hand or family that might hinder then thou shalt have comfort in thy heart and boldnes in thy countenance guilt of heart makes a man hang down the head as spots make a man to hide his face 4. If God do not meet with thee yet thou shalt not have this increase of thy burden that thou wert unprepared but on the contrary thou shalt have assurance that God who hath prepared thy heart will beaâ—e witnesse to it and hath some good for thee in store which he will prepare thee for in a further measure by present withdrawings Quest How should we helpe our selves unto preparednes for Gods worship There are three helps Examination Meditation Prayer 1. Examâ—nation This is made an helpe unto p ayer Lam. 3.40 41. Let us search and try our wayes let us lift up our hearts with our hands so Psal 4.4.5 Commune with your own hearts offer to God the sacrifices of righteousnes thou must be a soul-searcher Examine 1. What the generall frame and temper of thy heart is whether in a better or worse temper then formerly 2. What particular failings have lately escaped thee that mâ—ght specially indispose thy soul 3. What graces are specially to be exercised in the worship we go about 4. What are the speciall occasions for which our souls desire to meet God 2. Meditation Psal 119.59 David will looke over his wayâ—s on every siâ—e ere he will set his feet into Gods wayes Meditation is of a separating and settling nature it separateth heavenly thoâ—ghts and affections from earthly and setleth the heart in heavenly thoughts and affections for it often goeth over with thoughts It is as the bellows of the soul that doth kindle and inflame holy affections and by renewed and more forcible thouâ—hts as by renewed and stronger blasts doth renew and increase the slame 3. Prayer David prayes to God to prepare the heart of the people 1 Chron. 29.18 God prepared the people 2 Chron. 29. ult pray therefore to him 1. To pardon our originall indisposednes and particular failings 2. To give successe to examination and meditation 3. To supply his spirit unto the heart which hath put grace into the heart therefore can revive and bring out the same Ob. I cannot get time thus to prepare Ans In diligence in thy calling thou servest God but if thou be so imployed in it as to shut out preparation thou servest Satan more then God because thou dost more his minde and for his advantage then Gods Ob. I am a childe or servant under government and cannot get time having not my time at mine own dispose Ans 1. Thy governours ought to allow thee time for Gods service thou art more Gods servant then theirs If they will not yet 1. By diligence gain time 2. If thou canst not do that take it from thy meat or sleep If neither father nor mother nor master will take care of thy soul yet do thou take care of it Before I leave this point of preparation the want whereof doth weaken that worship of God which we performe I will take occasion to answer some cases of conscience which may fall in the way of the people of God and trouble them for want of light 1. Quest Whether are we bound to prepare more for the Sacrament then for the word I will premise foure things and then answer to the question 1. The Sacrament is an ordinary ordinance of God and so stands in the same ranke of ordinances with the word that it is an ordinary ordinance appeares in that it is oft to be celebrated and that without the condition of speciall and extraordinary occasions 1 Cor. 11.25.26 do this as oft as ye drink it in remembrance of me for as oft as ye eat this bread c. It is an ordinance often to be used without speciall occasion and and for an ordinary end the remembrance of Christs death 2. The question is not between the whole word and the Sacrament but between a particular Sermon and the Sacrament whether we be bound more to prepaâ—e for the Sacrament then a particular Sermon going before the Sacrament 3. The question is of those who in regard of grace received are generally and habitually prepared both for the word and supper for of the unregenerate more preparation is required to admit them to the supper then to the woâ—d 4. The Sacrament in some respect hath it's place below the word in that the word is the covenant yea a particular Sermon doth contain part of the Covenant and the Sacrament is the seal now the seal doth receive necessary force from the covenant but not the covenant from the seal the seal is of no force without the covenant but the covenant is of force without the seal therefore the promise is called an immutable thing Heb. 6.18 the seal doth but increase the validity and force of the covenant add a further degree and measure The seal follows the covenant and serves unto it To the question then I answer That it should seem there is not more preparation required unto the Sacrament then unto the Word This truth will more plainly appear if the objections be cleared which are brought to the contrary Ob. Of a Sermon it can but be said This is my Word but of the Sacrament it is said This is my body and more reverence is due to the body of the Lord then to the word of the Lord and so more preparation to be made for the Sacrament then for the Word
to 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
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
for silver and the needy for a paire of shoes and sell the refuse of the wheat It was not likely that they were so profane as to say so but they said so in their thoughts which whispering the Lord heard and so reports them these were wandring thoughts evil in themselves thoughts of deceit of falshood of oppression of injustice and that in the Sabbaths Thus wicked Jezebel 1 King 21.8 9 10. calls upon the Elders of Iesreel to proclaime a fast and in it to busie their thoughts about false witnesse and murther two men must come in and witnesse that Naboth blasphemed God and the King and then he must be carried out and stoned these things their thoughts must be busied about as the maine end of their fasting Our Saviour chargeth the Pharisees that they did devoure widows houses and for a pretence or cloke to hide it make long prayers in their prayers their thoughts did busie themselves about hiding their oppression and cruelty the main end of their praying Thoughts in themselves evil in time of Gods worship are most evil 1. Because they argue deepe hypocrisie for they are directly contrary to God yet covered over with shew of love to God To colour over great hatred of God with show of love is great hypocrisie 2. Great injury is done to God for in the very time that we should do service to him in a speciall manner we do speciall service to the devil 3. Deepe dishonour is put upon holy duties as if they had fellowship with sinne and could complie with it which doth indeede destroy their nature why else are these thoughts evil in themselves admitted when holy duties are in hand 4. Our spirits are specially poisoned hereby more then if we had them at another time because a greater curse goeth with them in that they abuse a time of blessing The devil is therefore the worst creature being corrupted because he was the best creature in creation and times of greatest blessing perverted are times of greatest curse Let a man abuse the sabbath time of prayer time of hearing with unclean drunken oppressing thoughts he shall be more accursed from God then if he had the same unclean drunken oppressing thoughts at another time and in other occasions for the sinne is aggravated from the time occasion and so the curse increased which well considered of would make us take heed how we spend the sabbath how we carry our selves in holy duties lest suffering sin to be stirred we become deeply accursed 2. A second sort of wandring thoughts in Gods worship are taken up about things lawfull and good in themselves and they are either Earthly good things Or spirituall good things 1. Wandring thoughts about earthly good things in Gods worship are such thoughts as are imployed about our particular callings or provision for our selves and children or about our pleasures and recreations thoughts warrantable and lawfull yea necessary at other times but now wandring thoughts because the minde is in other imployment God peremptorily saith that on the sabbath day we shall do no manner of work Exod. 20.10 If our hands rest and our thoughts be working is that no work Thoughts are as properly the labour and work of the minde as actions and doings are the work of the body Isa 58.13 God forbids us to finde our own pleasure on his holy day and do we not finde our pleasure by our thoughts Thoughts will frame the acting and enjoying of any pleasure or recreation If thoughts about earthly good things holden in time set apart for God are wandring and so sinnefull then in like manner such thoughts had in duties set apart for God are wandring and therefore sinfull When God complains of the Jews by the Prophet that their hearts went after their covetousnes in time of hearing the Word what doth he mean bâ—t that they were busy in thoughts and affections about worldly things which they so much desired though their bodies were absent from them 2. Wandring thoughts in Gods worship about spirituall good things are either such spirituall things as are impertinent and of a divers kinde from the duties in hand or such spirituall things as are pertinent of the same kinde and agreeable to the duty in hand Wandring thoughts in duty impertinent and of divers kinde are such as these When a man in time of hearing the Word hath thoughts of praier or of some Sermon thâ—t he heard at such a time in such a place how good it was and usefull unto him when a man in praier hath thoughts of preparation unto praier thoughts of meditation thoughts of hearing the Word Spirituall thoughts pertinent and of the same kinde with the worship in hand are not alwaies to be accounted wandring and sinfull thoughts As for example a man is hearing the Word of God and some thoughts come into his minde suitable to what is spoken some place of Scripture to the purpose or some place of Scripture inlightned to a man beyond what light the Minister giveth to it or something come to minde a man hath heard before to the same purpose A man also joins in praier with others and besides the thoughts of what is praied he hath other like thoughts of his own if these like thoughts do clear the duty in hand to the understanding do increase attention and affection to what is in doing they are not wandring thoughts but they are conserving thoughts thoughts that keep up and keep close the attention and affection to Gods worship and do prevent the weakning and wasting of the same and they are the work of the enlarging and establishing spirit which can at the same time suggest new thoughts and make them helpfull to us But if these pertinent and like thoughts do carry away the attention and take it wholly up that what is in hand is neglected and the thoughts loâ—e the present duty and are long before they can recall themselves and finde the duty then ordinarily they are the work of Satan and corruption working as an Angel of light doing evil but in such a way as may not be discovered for who would suspect good thoughts in duty of the very same kinde to come from Satan and corruption I say if these like thoughts do carry away the attention they are ordinarily evil for God may and sometimes doth as experience proves so take up the thoughts and affections with something in the Word and praier that is suitable to the necessity of the soul that it can minde nothing else for the present but as the soul hath dwelt upon some matter of sorrow and been deeply humbled thereby so God will have a man dwell upon some matter of comfort till the heart be greatly refreshed thereby but this is more then ordinary we may not neglect any part of worship but God may imploy us about some part if he will this act is not voluntary or deliberate but the soul is carried thereto by the power of
the spirit of God These wandring thoughts in Gods worship imploied about things good in themselves earthly good or spirituall good things are therefore sinfull because wandring and therefore 1. Impertinent and so a part of disorder and confusion which God is not the authour of they are out of their place and ranke they should not come in when other occasions and duties take place they have no due place now they doe but usurp 2. Being wandring they are unseasonable out of their time and therefore undecent uncomely for time doth give a beauty to things 3. Being wandring they are distracting they goe from the duty in hand take away part of the souls strength and thereby weaken the performance of duty and thus pertinent thoughts sometimes gain the name of wandring thoughts from the effect because they make the soul to wander Having seen the nature and kindes of wandring thoughts in Gods worship Let us now consider how they do hinder our earnest worshipping of God Ans Two waies 1. As they weaken the inward power of the soul to worship God 2. As they weaken the assisting power of the spirit of God 1. Wandring thoughts do weaken the inward power of the soul to worship God and so hinder our fervent and affectionate worshipping of God First As they take up part of the minde so that Gods worship hath not the whole minde as it should have Thou shalt love the Lord with all thy minde A man doth not pray with all his minde nor hear with all his minde part is bestowed elsewhere let a river be parted into two streams and it cannot runne so full in both as it would in one No finite minde can be so strong about many objects at same time as about one Wandring thoughts make God to be worshipped with a divided parted minde with a piece of the minde therefore weakly 2. Wandring thoughts in worship do not onely take up part of the minde and so weaken the power of the soul to worship God but they do take off the minde from the worship in hand so God saith the heart is removed farre from me and their hearts goeth after their covetousnes that is the minde is much nearer such thoughts and more taken up with them then with the Word or praier the minde is wholly with them or at least chiefly with them As it is often seen when doggs are following an hare if a new one be started they follow that and leave the other so when we are praying reading hearing if new thoughts arise in our hearts we let go our thoughts of the duty and follow them and so God hath scarce a part of our minde in his worship if any it is the least part 3. Wandring thoughts do weaken the power of the soul to worship God not onely because they take up part of the minde and take off the minde from Gods worship but also because in so doing they take up and take off the affections and endeavours the desires and delights of the soul and the actions of the body What a man doth not think of he cannot desire or delight in and what he doth but little think of he will but little desire and delight in and consequently will take little pains about Thus wandring thoughts carrying away the minde from Gods worship do also carry away the affections and outward man and if God hath neither minde nor affections nor body or but little of them then he hath but weak service 2. Wandring thoughts do hinder our thorow worshipping of God as they do weaken the power of the assisting spirit in our hearts and that they doe three waies 1. As they draw us from present spirituall thoughts about the worship in hand which are the work of Gods spirit concurring with grace in the heart We cannot think a good thought in a duty without the assistance of Gods spirit All our sufficiency saith Paul 2 Cor. 3.5 is of God and he instanceth in the smallest power of the soul thoughts we cannot think any thing of our selves when therefore wandring thoughts do take us from such thoughts as the assisting spirit hath wrought in us doth it not weaken the power of the assisting spirit 2. Wandring thoughts being evil and sinfull do grieve the spirit of God and so weaken the assisting power of the spirit when a man is grieved he will have no minde to shew his love and power Ephes 4.30 Grieve not saith the Apostle the holy spirit of God unholines is contrary to the nature of the spirit therefore doth grieve it and wandring thoughts in holy duties are unholines because they separate the soul from God when the body comes near him they are therefore contrary and grievous to Gods spirit and makes it unwilling to shew it self 3. Wandring thoughts doe weaken the power of the assisting spirit of God Because they hinder us in the way of the spirit the Word Praier Sacraments wherein the spirit is wont to conveigh himself more unto us Wandring thoughts do prevent our carefull use of the ordinances and so a greater measure of the spirits assistance which we should have in those Ordinances were wandring thoughts absent If wandring thoughts do weaken the power of Gods assisting spirit in our hearts they must needs hinder our fervent worshipping of God for the exercise of the strength of our souls depends upon the assistance of the spirit But it may be demanded further what are the causes of these wandring thoughts and how comes it to passe that the godly are troubled with them in good duties that do so hinder them in the due worshipping of God Ans There is a three-fold cause of them 1. Our selves 2. Satan 3. God 1. We our selves are the causes of wandring thoughts in Gods worship How Surely many waies 1. As we have a remnant of originall corruption a root and stock yet living and fruit bearing and one fruit is evil thoughts Matth. 13.19 out of the heart proceed evil thoughts i. e. the heart being an evil tree It is the happines of a good tree to bring forth fruit in season Psal 1.3 good and seasonable good and it is the curse of corruption a bad tree to bring forth fruit out of season good thoughts but out of season More particularly sinne hath brought a vanity upon our mindes Ephes 4.17 and there is yet a remnant of it in us i. e. the more worth and weight and excellency is in aâ—y thing the lesse we in our mindes suit with it and the more light and empty any thing is the more our mindes agree thereto now thoughts on the by have not that worth and excellency in holy duties that pertinent thoughts inlarging our affections Besides the more any thing requires the fixing setling and holding close of the thoughts as good duties do the lesse do our mindes suit therewith our mindes are vain inconstancy variety change and alteration of thoughts do best please them Experience tells us that it is
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
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
more prepare but they thinke if they pray heare read receive the Sacrament with any hearts these duties will helpe their hearts What is this but to make idols of the ordinances to make gods of them to thinke they can helpe our hearts without any further helpe onely God can helpe the heart without any other helpe no ordinance can helpe our hearts without the helpe of other ordinances As the godly are to be reproved for their unpreparednes in ordinary ordinances so especially in extraordinary a frequent fault with the godly and if seene in nothing else yet in the fruitlessenes of such duties It is a sin to come unprepared unto ordinary ordinances but a double sin to come unprepared unto extraordinary ordinances It is a taking of Gods name in vain to come unprepared to ordinary worship but it is a taking of Gods name in vain in an high degree to come unprepared to extraordinary worship Hence God doth often make them to be of contrary effect straitning hardning burdensome wearisome 3. To provoke the godly to take heed of unprepared worshipping of God my doctrine is argument sufficient It will weaken the worship we performe and we cannot serve a better master nor do better worke and therefore no where better bestow the strength of soul and body I know if thou have the spirit of a childe in thee the spirit of reverence and the spirit of love and thou know aforehand what would helpe or hinder thee in the worship of thy heavenly father thou wilt avoid the one and use the other But because the wise man saith Eccles 12.11 that the words of the wise are as nailes fastned by the masters of the assemblies and consequently the more loose any naile of wisdome sticks in the heart of the godly the more and harder blowes must be given and because it will be confessed that this word of wisdome preparation for holy duties hangs loose in the hearts of the godly therefore by force of argument I shall endeavour to fasten it I will use a double motive one from the evil of unpreparednes another from the benefit of preparednes 1. Consider the evil of unpreparednes 1. It is a tempting of God What is it to tempt God but to move him to go out of his own ordinary way Math. 4.6 7. when Satan willed our Saviour to cast himself from the pinacle of the temple upon this ground that God would give his Angels charge over him our Saviour answered him Thou shalt not tempt the Lord thy God Wherein should our Saviour have tempted the Lord by casting himself down because that was not the ordinary way to go down and therefore not the ordinary way of preservation we may gather that from the devils leaving out part of the scripture in all thy wayes without which it would not have served his turne The like is here thou comest to an ordinance to finde God to get good to thy soul with an unprepared heart thou now putst God to go out of his way or at least temptest and triest the Lord whether he will go out of his way or no for if he meet with thee and do thy soul good at this time he must go out of his ordinary way for his ordinary way of meeting the soul is preparation It is a greivous sin to tempt God 1. It is a presuming of Gods mercy and goodnes that he will be good above all he hath revealed which doth imply a secret unthankfullnes for Gods mercy revealed as if that were not enough for if it be enough why should we presume of more 2. It is a lording it over God instead of subjecting our selves unto him when thou preparest thou subjectest thy self to Gods will but when thou commest for Gods blessing in unpreparednes thou desirest and expectest that God should let go his own will and stoop to thine God saith thou shalt have it in unpreparednes thou sai'st in unpreparednes his will is thou shouldst prepare thy self thy will is to be unprepared and thou lookest that God should stoop to thy will for thou commest for his blessing in a way of thine own will 3. It is a falsifying of Gods truth God saith he will bow his ear to the prepared heart Psal 10.17 We say God will draw near to us though unprepared and this we professe when we come unpreparedly to seek God we might as well say God indeed hath said he will bow his ear to the prepared but he will not stick to his word he will go from it 2. The god y complain they cannot meet God in ordinances they do not affect move work upon them here is the cause we are not prepared and so we are like the deaf adder Psal 58.4 5. upon whom the charmer cannot prevail charm he never so wisely because his ears are stopped A man findes no sweetnes in his meat the reason is not because his meat is unsavoury but because his taste is distempered the Ordinances are sometimes sweet and would allwaies be so were the souls palate allwaies in the same temper 3. The godly complain they cannot profit they get no strength by Ordinances corruptions are still strong and grace unready for exercise Let me ask a question Why doth not meat nourish some bodies Because they do not digest it Why do they not digest it Because their stomacks are not prepared though the meat may please the appetite well so the heart may be affected with the Word may purpose and resolve upon obedience but some sin in the heart or some immoderate affection may keep off the heart that it cannot so meditate upon the Word or pray over it and so it comes to no perfection 4. If thou come unpreparedly and meet God a great part of thy comfort will be abated before and after before thou canst not have the comfort of thy faith that God will meet thee because thou art out of the way of the promise thou canst finde no promise to suit with thy unpreparednes afterward thy heart will be grieved Gods comforts are not heat and warmth comfort and refreshment onely but light allso to discover the sinfullnes of the soul When David found help in the sanctuary Psal 73.17 his comfort was abated from sight of his former distemper vers 22. otherwise he had had his comfort without that mixture of sorrow so if we finde God in unpreparednes our comfort will be more mixt comfâ—rt 2. The benefit of preparation â— The more we prepare our selves the more in ordinary course we finde God Indeed God doth sometimes hide himself when his people are prepared because he will not have them make an idol of preparation to think that therefore God will draw neare to them as if that deserved so much No he will have them know that it is of meer mercy if he be found of them though in preparation he is not bound in justice sâ—tting aside his promise to reward their preparation it 's but their duty and he can
the blinde lame sick torn manifest but wearines of Gâ—ds worship that it was a burden the actions of the weary and tired are blinde sicke lame divided and distracted actions When the Apostle Gal. 6.9 2 Thes 3.13 doth call upon the people of God not to be weary of well doing doth he not give them to understand that wearines will be an hinderance to them in well doing and therefore they must not give way unto it though the way of God be laborious and painfull When God would direct his people how they might be kept from doing their own minde on the Sabbath Isai 58.13 and so might thorowly sanctifie it he adviseth them to call the Sabbath a delight i. e. not only inwardly to delight in it but to grow to such a measure of delight to call it so openly professe and make it manifest that it is our delight let that be the name we give it as God termeth his people Isai 62.4 my delight is in her let others see by our speeches and actions that it is the day of our delight otherwise if we be weary of it and it be a burden unto us we will not be kept from doing our own pleasure What is it to be weary of Gods worship Ans There is a wearines of the soul that reflects upon the body and a wearines of the body that reflects upon the soul The wearines of the soul stands in the absence of two affections which are the strength of the soul desire and delight and the presence of two which are the weaknes of the soul unwillingnes no desire no delight uncheerfulnes backwardnes greif When God in Scripture commendeth the fervencie and strength of any action he commendeth it from these two affections willingnes and delight 1. Willingnes or desire makes any action strongly to be performed when there is a sutablenes or agreement betwixt the will and the action a man doth chuse to do it and that rather then any other such an action must needs have the power of the soul for the will commands the whole soul 1 Chron. 29.14 17. the people of God did offer willingly and therefore abundantly to the building of the temple that David admires and joyes at the offering The fervent worshipping of God prophesied of in the daies of the Gospel is comprehended in this affection of desire or willingnes Psal 110.3 Thy people shall be willing in the day of thy power in the day of the powerfull preaching of the Gospel the worship of Gods people should be willing free-hearted worship not constrained The Bereans hearing of the word was hearing indeed commended above that of Thessalonica Act. 17.11 they received the word with all readinesse of minde they had a forward affection a forth-putting desire to heare and embrace the word Act. 16.14 God opened the heart of Lydia to attend to the word her ear was open and ready to hear and that open ear came from an open heart a desire to heare 2. Ioy or chearfullnes makes an action strongly to be performed when the soul is cheared and comforted in the doing of it then will it do it in the best manner and measure because it 's comfort and delight is the greater Psal 19.5 when the psalmist would expresse how strongly the sun doth run his course he saith It rejoyceth as a strong man to run his race 2 Cor. 8.2 The Apostle saith of the Macedonians that the abundance of their joy and their deep poverty abounded to the riches of their liberality though their poverty was abundant and so unfit for liberality yet their joy being abundant in that Christian action made their liberality to abound so that according to their power yea and beyond their power they ministred to the necessity of the Saints their joy in the action carried them to forget themselves in measure They prayed Paul and his companions with much intreaty to take the gift such was their comfort in the action that if Paul would not take their gift they should misse of their comfort Psal 100.2 we are commanded to serve the Lord with gladnes the joy and mirth of our hearts in Gods service doth better the service performed But on the contrary when desire and joy are wanting the strength and vigour of the soul is gon and it is weary of such actions as it performeth unwillingly and sadly 1. What a man doth unwillingly backwardly he doth as a burden and therefore weakly because wearily Thus the wicked expresse their wearines of Gods waies Job 21.13 we desire not the knowledge of thy wayes they have no desire to be acquainted with the worship of God therefore will but poorly performe it if they performe any 1 Pet. 5.2 feed the flock of God not by constraint but willingly 2 Cor. 9.7 as every man hath purposed so let him give not grudgingly or of necessity whatever dutie a man performeth if he have no minde no desire no will unto it if somewhat without move him to it and not somewhat within if he had rather not do it or rather do somewhat else he doth it without strength therefore wearily it is a burden unto him Exod. 25.2 God willed Moses to take an offering of every one whose heart was willing towards the service of the Tabernacle Ex. 35.21 They came every one whose heart stirred him up and every one whom his spirit made willing to offer God would accept none but from the willing heart there would have been no strength in their offerings had the will been wanting 2. That which a man doth sadly and unchearfully with inward greif of heart he doth without strength of his soul and therefore wearily for such a man doth but bear a burden and carry a load all the while he doth the action and therefore will not care how soon it be done Not but tâ—at a man may be sad in Gods worship David saith Psal 6.8 God heard the voice of his weeping as if his teares did prevail more with God then his prayers We are also commanded to serve the Lord with trembling Psal 2.11 and we know that trembling proceeds from the affection of fear which is of a sadding nature But when our greif is pitched not upon our sinnes which are just matter of acceptable greif yea when we come to joy before God but upon the duty we are sad because we must pray or heare or keepe the Sabbath because we must fall to that imployment and may not go to any other or when sorrow for other causes become a floud so great that it over-whelmes and drownes our joy then the duty is a wearisome duty the soul doth it with no joy with no comfort therefore with no strength In this case when the people wept sore upon that day of thanksgiving Nehem. 8.10 they are commanded not to weepe nor to be sorry for the joy of the Lord is your strength so to weepe and to be sorrowfull as to drown or eclipse their joy on that day was to
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
continueth wearines doth continue and increase 2. It makes a man desire to change the present service for some other imployment a weary man would have new work to take away his wearines and to bring him contrary comfort and delight Can that be fervent service which a man thinks to be evil the end whereof he more desireth then the doing of it which he would change for any other imployment such service doth wearines make Quest It may be said you told us lately what some causes are of the wearines of the body in Gods service tell us now what the causes of the wearines of the soul are in the same service of God Answ 1. Remnants of corruption which do alwaies strive to draw the strength of the minde and affections another way and sometimes do prevail by our carelessenes and Satans watchfullnes Thus David when he was acted by corruption having looked too much upon the worlds prosperity and his own affliction without reflecting upon the end of both he was ready to throw off all the service of God Ps 73.13 Verily I have cleansed my heart in vain and washed mine hands in innocency if all the fruit of his piety be affliction and all the fruit of the worlds prophanenes be prosperity then hath David spent a deal of labour in vain and it is time to make an end but this was the faulse suggestion of corruption so Jer. 28.8 9. When he was mocked and reproached daily for his ministery he said he would make mention of the Lords name no more he grew weary of his ministery if he could see no better fruit of his labour but reproach he would give it over but then he was acted by corruption as appears by his bitter cursing the day of his birth Thus the godly have sometimes their spirituall sick sits and so are spiritually weary of spirituall things More particularly 1. Ignorance of the inward worth and excellency of Gods worship and service So much know so much desire and delight and no more we cannot desire and delight in what we know not for so we might desire and delight in evil as soon and as much as in good which cannot be we do but little know the good of Gods worship and so can but little delight in it and where is but little delight will be wearines 2. Imperfect suitablenes of soul to Gods worship suitablenes and agreement is the cause of desire and delight Amos 3.3 Can two walk together except they be agreed Can they desire and delight in one anothers company unlesse they suit and agree in disposition Prov. 27.19 As in water face answereth to face so doth the heart of man to man Why doth a man love some particular man with a more inward free strong love because as in water face answereth to face a man may see the image of his face in water the represented face hath the likenes of the true face So a man sees the image and representation of his own affections and dispositions in some more then in others he sees himself in him and every man loves himself more then others and consequently such men in whom he sees himself more then in others Psal 40.8 The more suitablenes and agreement the more desire and delight we are but in a small measure suitable to the worship of God because the Image of God is but in part renewed in us and if there be but a measure of likenes in us to Gods worship there will be but a measure of delight and therefore wearines present likenes alone doth exclude wearines beside there will be a measure of unlikenes and that naturally causeth wearines 3. Immoderate desire and delight in other things even lawfull callings occasions and comforts so in my text Why are they weary of the new Moon and of the Sabbath the reason is rendred That we may sell corne and set forth wheat and why should they sell corn that they might gather riches When they were in the midst of Gods worship they had a greater desire and delight to their callings and worldly busines the strength of their souls went that way therefore they were weary of Gods worship 4. So much earthly converse with our callings and earthly occasions I say earthly converse after the manner of men who are altogether earthly for it is not the use of our callings that draw our hearts from heaven to earth but the manner of our use of them when we do not set awork grace in them do not use them as an appointed way to fit us for Gods worship and therefore watch our hearts that they be not drawn too much unto the things we have to do with We do not use them with fear lest there be a snare in them we do not use them with dependance upon God with strife against our naturall earthly mindednes therefore they steal away our hearts 5. Over-length of duties there is but a measure of desire and delight in us therefore duties should have but a set time in heaven when our affections shall be perfect there shall be no time to measure duties by but they shall be immeasurable The measure of the affections is regulated by judgement and discretion when therefore duties are drawn out beyond discretion they are burdensom or indiscretion beside the soul hath other occasions to attend beside Gods worship even on the Lords day works of mercy and necessity if therefore time be taken up so that convenient time is not reserved for these the soul growes weary because it cannot do all its work so in a family duties are then wearisom when they do not consist with our particular callings 6. Absence of the all-filling and quickning spirit It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and life Joh. 6.63 As the body is dead without the spirit so the Ordinances without Gods quickning spirit it must both quicken our desire and delight and stirre up the good of the Ordinances Psal 84.10 11. David exceedingly prizeth a door in Gods house why the Lord is a sunne when there is such a presence of God that is both light and heat to discover the good in the Ordinances and to warm our hearts therewith then are they delightfull 2 Cor. 3.18 When the spirit shews us the face of God peace comfort grace in the glasse of the promise and so reflects the sunne upon us that whilst we behold Gods favour we are at peace with him whilst we behold his grace we are made gracious whilst we behold his comfort we are made comfortable then are the Ordinances delightfull but if the spirit be absent there is no affection stirring Vse This Doctrine doth manifest First that God hath but weak service at the hands of the most weak praying weak hearing because but weary service But because all will say they come willingly and cheerfully to Gods worship I will shew by severall instances as so many
of the streets they doe not onely pray in the Synagogues and in the corners of the streets but they love to pray there they have an affection thereto a delight therein why not in regard of the duties themselves or Gods glory but their own ends that they may be seen of men get praise and glory to themselves 3. Unregenerate men may have some affection to and delight in the service of God by reason of some work of the spirit of God upon them for the time As 1. A work of illumination giving some clear discerning of that good is in Gods worship more then in any other imployment and the apprehension of such good whilest it lasteth will somewhat stirre the affection 2. Awaking and exciting the conscience to do its office which by promises of good on the one hand and threatnings of evil on the other assisted by the spirit of God hath a power to command the desire and delight of the soul to work Felix his conscience awaked by the preaching of Paul stirred his affection of fear And when the conscience doth charge it upon the affections as a duty to joy in Gods worship and to be willing unto it a duty which God will reward the contrary whereto God will punish it may forcibly compell and draw out the affections 3. Lifting up the affections of desire and delight by an heavenly power of experience As a man which dips his finger in some sweet liquour and tasteth the sweetnes of it doth afterward desire and delight therein So God doth by the work of his spirit sometimes drench the affections of unregenerate men in the sweetnes of his worship doth so make their affections and the good of the Ordinances to meet that they feel and taste a sweetnes which make them affected afterward to the means thereof Heb. 6.4 5. Such as afterward fall away may taste of the powers of the world to come may dip their finger in the rivers of the pleasures of Heaven But this work of the spirit making unregenerate men willing to and cheerfull in the worship of God is rather a work upon them then in them a forced work not naturall rather a flash then a fire of affection The affections are lifted up not altered and changed acted onely by an outward principle the work of the spirit the experience the spirit hath forcibly and powerfully wrought not by an outward and inward principle both the spirit of God and the suitablenes of the affection to that which is good as in the godly If this were well considered that mens natures have no affection to that which is good it would keep them from priding themselves in their knowledge wisdom wit gifts it would keep them from pride in beauty and trimming their bodies considering there is no part of the body but gives it self away to sin and is wholly unwilling to bestow it self in the service of God 2. As there is great cause that unregenerate men should grow out of love with themselves on the one hand so in love with the image of God on the other hand that and that onely can affect their hearts with Gods worship for Gods Image is that in the heart which the law of God is in the book of God Act. 13.22 I have found a man after my own heart saith God of David which shall fulfill all my will David was therefore fit to fulfill all Gods will because his heart was after Gods own heart and what this is to be after Gods own heart we shall know if we consider David expressing his willingnes to do the will of God in other terms Psal 40.8 I delight to do thy will oh my God yea thy law is within my heart David therefore delighted to do Gods will outwardly because he had the law of God within in his heart Who would not have an heart like Gods heart an heart adorned with the good law of God Till thou have this heart thou canst not from within taste sweetnes in and readily come unto the worship of God Oh therefore thou that findest thy self in an unregenerate condition and the worship of God a burden to thee go to God tell him that indeed it was his goodnes to make thee after his image in Adam when thou couldest willingly and cheerfully have served him but it was thy sin in Adam to make away that image which now thou perceivest the want of tell him he hath promised to wri e his law in the hearts of his people a second time pray him to make good that promise to thee thou canst not else serve him with thy heart as the good will be thine so the glory will especially be his 2. Having thus spoken to the unregenerate to perswade them to grow out of love with themselves and in love with the Image of God as the way to grow in love with Gods worship and so to remedy their wearines let me now turn my speech to the people of God who are sensible of wearines bear it as a burden and would gladly be rid of it and that upon this ground which they are well aware of because it hinders them in Gods worship Let me first exhort and then direct them to get rid of this wearines in a greater measure First let me exhort them and for that end I will use a double argument 1. The first shall be my Doctrine Wearinesse makes us perform weak service unto God which every childe of God hath great reason to remedy The weight of this first argument will appear if we consider Time Past Present Future or to come 1. Time past we may call to minde that before God brought us home to him we did the work of sin both willingly and cheerfully Eph. 2.3 The Apostle saith of the converted Ephesians that in times past they had their conversation in the lusts of the flesh fulfilling the desires of the flesh they were willing to do whatsoever corruption desired would deny it nothing if that did but desire it must be done Tit. 3.3 Paul puts in himself and Titus and the rest of the godly and saith We our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures not onely had we to do with sinfull lusts and desires but pleasures sweet sins that did bring us delight and joy and these we served were commanded by them they were our masters and we did them as willing and cheerfull service as ever servant did his Master The Holy Ghost speaking in the language of young men that will not be reclaimed from their sinfull waies saith Let thine heart chear thee in the daies of thy youth and walk in the waies of thine heart not onely doe young men and others walk in the waies of their hearts but their hearts are cheered therein Prov. 10.23 It is a sport to a fool to do mischief and all unregenerate men are fools Paul saith of himself Titus and the godly before conversion they were foolish And cannot we
especially sinne the greatest affliction when sinne must be the souls cure the cure will be found but smarting But this may be some comfort to us when we do desire the good of our people and they walk in a contrary way better they should smart then perish If thine eye offend thee 〈◊〉 thy â—â—â—t saith Châ—ist plâ—â—k â—â—t the one â—ut off the othâ—â—â—â—tter go to heaven 〈◊〉 th◠〈◊〉 eye and halting 〈…〉 eyes and 〈…〉 â—inâ—ll and deâ—r 〈…〉 better thou perish◠〈…〉 comfort and â—â—â—â—ure a little trouble for a time then misse the comfort of the whole and endure the trouble of the whole for ever Hearers that profit not by carefull attention may and shall profit if they belong to God by the sinne and smart of their carelesnesse and that which is their good may be our comfort so far as it is their good 2. To comfort them to whom sleeping is a burden It cannot be denied but it doth him erour worshipping of God but there is comfort in tâ—at case if it be a burden Let us try that first 1. Thou wilt lay in against it before thou go to the house of God in thy prayer thou wilt 〈◊〉 in of it and desire helpe against it 2. In the Ordinances thou wilt stâ—ive against it stirre up thy selfe disease thy self desire others to awake thee be thankfull when they do it 3. After duties thy heavy head will be turned into an heavy heart when thou goest to God in prayer when thou goest to thy meat and to thy rest thy heart will be weary If thuâ— thou finde thy sleeping a burden there is comfort 1. The obedience of Christ for the sake whereof thy obedience is accepted was a wakefull lively obedience what was wanting in thine was â—â—â—und in his obedience for theâ— 2. Thy obedience is presented to Goâ— by the intercession of Christ without any defect as it is in thy will not in performance 3. For Christs sake God will make thy sinne thy physicke both to discover thy self to thy self and to humble thy heart 3. For information 1. God hath but weak service at the hands of very many for sleeping is very generall To speak first of Gods publique worship How many sorts of sleepers are found some sleep from the beginning to the end as if they come for no other purpose but to sleep as if the Sabbath were made onely to recover that sleep they have lost in the week for love of their own occasions as if Gods Ordinances were rather a cradle to rock them asleep then the office of the watchmen of God to awaken sleepers Some sleep from the beginning of the Ordinance till praier or Sermon begin as if they came to the house of God not well awaked or wanted part of their morning sleep Some after some time of waking and watching do fall asleep as if the service of God were the onely unpleasant tiresom work Some their serving of God consists of short sleeps and short wakings as if they met with a continuall intercourse of startling and quieting in Gods service Some have a continuall heavines and lumpishnes in Gods service as if it were night rather then day their heads are so leaden and weighty that they cannot hold them up and their eies so heavy that they cannot hold them open And if we set aside these sleepers the severall sorts of them how many waking watchfull worshippers of God shall we finde If there be so many and such variety of sleepers on the Lords day in the day time having rested the night before and resting from their labours in the day how much more will these be found in family duties performed late at night and after weary labour which makes it manifest that God hath but weak service in publique or private from the most 2. The effect of sin it doth prevent the course and frame of nature and grace both sleep was appointed of God for the refreshing of the weary body that so it might wake and be the more cheerfull in Gods service but siâ— makes the body sleep when it is not weary when it should especially wake and makes a man unfit for Gods worship Were there no other evidence of our sullen estate and condition this were sufficient Would men made according to the Image of God sleep in his service who made them fit to wake in it And if there were nothing else to bring us out of love with sinne this were enough it doth unfit us to serve God 3. The coldnes of their hearts in Gods worship who fall asleep in it especially that give way to sleeping It hinders them in Gods worship therefore were their hearts fervently bent to the worship of God they would hinder that It is not onely the motion of the body in mens callings nor chiefly that which keeps them awake but the intention of their thoughts and fervency of their affections and though there be not the like stirring of body in Gods service yet if the soul were so bent upon it as upon other occasions that would keep the body awake 4. For reproof 1. Generally of them that sleep in Gods worship We are commanded to love the Lord with all our strength as well as with all our soul but we by sleeping deny the strength of our bodies and thereby the strength of our souls also God reproveth some for drawing neer to him with their lips when their hearts were absent but sleeping sets the body farre from God as well as the soul But that we may be more ashamed of this sin of sleeping let us consider the aggravations of it 1. It is a needlesse or at least a carelesse sinne We except against swearing in ordinary speech because it is a needlesse sin men are not put upon any necessity it doth not grace their speech nor bring credit to their speech so sleeping in Gods service is hereby aggravated that it is a needlesse sinne Have not men houses and beds and time allowed them to sleep in they have no need to sleep in Gods worship God hath suffered his own commands to be transgressed in case of necessity Matth. 12.3 4. David might rather eat holy bread then his body should come to any hâ—rm by hunger which yet might not have been done had not God given allowancâ— and câ—mmand but to transgresse the command of Gâ—â— when there is no neâ—essity upon us how great a sin is that What is this but a despising of the command of God a setting light by it as if a man should say Indeed it is a command of God we should not sleep but it is no matter whether we keep it or no it it not worthy observation It was the aggravation of Davids adultery 2 Sam. 12.9 His despising of the command of God how did that appear because no necessity lay upon him to commit that sin he had wives of his own had he not sleighted the command of God he would not have done it So men have no
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
their sleeping when they should not and an intimation of punishment by present disquiet Sleep on now what could they now sleep No if you mark the following words behold the houre is at hand and the sonne of man is betrayed into the hands of sinners rise let us be going behold he is at hand that doth betray me How could they both sleep and rise and be going A signe our Saviour did intend to speak ironically i. e. to mock at their restlesse condition so bidding them to sleep that they might well perceive he intended no such matter which is the bitterest kinde of reproof jestingly to bid a man to doe a thing when he knowes he cannot doe it to make a rest of a mans trouble So when God shall cast men into restlesse coâ—ditions and they shall apprehend God bids them sleep now when yet they cannot sleep i. e. doth not pity their want of rest but rather mock at their misery as Prov. 1.26 how heavy will it be before Christ did thus bitterly reprove them their sleeping brought a confusion upon their hearts Mark 14.40 They knew not what to answer they had no excuse for themselves How much more when the godly are in affliction will it trouble and God shall then lay it home to their hearts 2. Consider that proverb of Solomon Chap. 23.21 Drousines shall cloath a man with raggs Is it not true spiritually as well as bodily Were not the Disciples ragged and uncomely when they fled from their Master and Peter especially a man of a poor torne and distracted soul when he denied his Master with swearing and cursing In like manner drousy Christians are ragged Christians of distracted spirits of uncomely conversations How can it be otherwise when they sleep out those Ordinances wherein they should put on the Lord Jesus How did Dalilah get God from Sampson but by getting him asleep and in his sleep causing him to break his Covenant with God by cutting off his locks So whilst men sleep in holy duties God goes from them and they are not awaâ—e for thus the way of intercourse between God and them is shut up 3. Hath not the spirit of God some respect to this sleeping in that Scripture-phrase which the godly have occasion to make use of in their afflictions finding somewhat suitable thereto in the providence of God Psal 44.23 Awake why sleepest thou oh Lord God sometimes doth no more for his people in affliction in their apprehension then a man asleep we call and cry desire others to call and cry for us times and daies doe passe over our heads yet God sleeps still he doth nothing for us our afflictions doe continue Doth not this suit our dealing with God we sle p in his service therefore he sleeps in our occasions When we are in affliction and none can help us but God and we cannot perceive that God doth take any course for us Now in Scripture God is said to sleep and when we finde it so have we not just cause to consider whether we have not slept in Gods service And if so God will not awake till we be humâ—led for that sin As therefore â—e would have God wake and â—tirre about in our troubles when no body else can doe us good let us take heed of sleepâ—ng Prov. 28.9 He that turneth â—way his ear from hearing the Law â—ven his praier shall be abominaâ—ion doe not men turne away their ear from hearing the Law when they sleep in time of the preaching of the Word If God therefore will not come neer their praiers he will sleep as it were in their afflictions when they pray to him Quest How may we be helpâ—d against sleeping in time of Gods worship Answ Somewhat must be done Before In time of the worship of God After The things to be done before are these â— Allow thy self conveni nt sleep the night before the Lords day doe not then abâ—iâ—ge thy self that thy body should have cause to complain thou hast done it wrong therefore it must make bold with God Nor take too much that also will make thee lumpish 2. Moderation in diet feeblenes and faintnes thorow want of food will cause sleep so also will fullnes therefore doe thou so order thy fasting or feeding as experience tells thee will best conduce to thy waking 3. Moderation in weekly labour i. e. when we manage them with dependance upon God for wisedom strength and blessing Psal 127.2 So the burden somnesse in measure is â—aken away and our bodies have not that vexatious toil whereas if we think to carry our occasions with the strength of our own abilities the whole burden will lie upon us so shall we be overwearied and unfit to wake on the Lords day 4. Pray before thou come for Gods quickning spirit to thy soul that quickned will quicken thy body 5. Love not sleep It is a phrase the holy Ghost useth Prov. 20.13 It is one thing to take our naturall rest in time convenient another thing to have an affection to drouse and slumber when we should otherwise be imployed so we shall bring our selves to an habit and custom of droâ—sinesse which will not be shaken off on the Lords day The things to be done in time of Gods worship are 1. Intention of soul and attention of body intend thy thoughts and affections to the Ordinance in hand and attend with eies and eaâ—s carelesnesse is the mother of drousinesse Prov. 19.15 2. Disease thy body If thou finde thy self drousy and shalt soule thy self to ease thou shalt increase thy drousines 3. Desire them that wake to watch over thee and chase away thy heavines by their freequent stirring of thee 4. Lift up an ejaculation to heaven in midst of thy heavines â—rom the bitternes of thy heart â—nd inward opposition of thy â—ullnes that help may come â—rom heaven though there be â—one upon earth The things to be done after Gods worship are 1. Family repetition of the word so should men discern how they wrong God his worship themselves and theirs when they finde all lost by sleep 2. Secret calling of our selves â—o account how we have spent â—he Sabbath so it would appear how ill sleeping becomes that day and the duties of it 3. Renew our godly sorrow for this sinne It worketh repentance change both in heart and life 2 Cor. 7.10 It is a work of the new man therefore doth mortify the deeds of the old man it is a fruit of the death of Christ therefore will dead this sinne of sleeping 4. Burden thy thoughts and affections with it the week thorow so shalt thou be weary of it on the Lords day but if it lie light the week thorow it will be no burden on the Lords day Object Here come old age in the last place to plead its infirmity Answ 1. Nature is infirm by age and so is corruption 2. There are promises of bringing forth fruit in age Psal 92.14 of renewing the youth as the
him But he that knew what was in man did see that their diligence was not pitched upon spirituall things because it was taken up other wayes vers 26 27. our Saviour peremptorily sets it down as a most certain truth Verily verily I say unto you ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled their pains was not about their souls but about their bellies And again Labour not for the meat that perisheth but for the meat that endureth to everlasting life they did take pains indeed but not about everlasting food wherein they might have honoured God much Why so their diligence was imployed about perishing food Others their hearts are over clouded with ignorance and unacquaintance with their spirituall estate that they see not the necessity of diligence in holy duties so that they want a main motive and whetstone unto pains-taking knowledge of the necessity Others through carelessenesse so long neglect their hearts that at length sloth ends in discouragement they think their hearts are past pains all labour will do no good Prov. 24.30 31. I went by the field of the slouthfull and loe it was grown over with thorns and nettles covered the face thereof and the stone wall was broken down So a slothfull neglected heart will be so overgrown with lusts that a man will be hopelesse of any good springing there 3. The best of Gods servants and the most diligent how little pains do they take with their hearts unto Gods service how unstable and unconstant are they that way how soon doth discouragement take hold of them when they feel their life and fervency in good duties to come hardly I appeal to the consciences of Gods people when we finde our hearts dead and unaffected in Gods worship do not our consciences smite us that we have been carelesse of preparation Is not God forced to drive us unto carefull and conscionable worshipping of him by afflictions we need his direction in doubts his comfort in sorrows his deliverance out of troubles else we would not pray so fervently nor hear the word so attentively do not our consciences thus witnesse all these things do evidence that God hath but little fervent worship 2. Who they are that do God the best service spend the Sabbath best and perform duties best the labouring diligent Christian they that think it no easy matter to serve God well It is an ill thing for a soul to be troubled at the aproach of the Sabbath because of it's own unfitnes but it is a good signe that the soul apprehends some difficulty in keeping a Sabbath well 2. To condemn this slothfullnesse in spirituall imployment this argument is sufficient it puts off God with cold service which is the greater sin if we consider our ordinary and generall diligence in our own occasions To take pains in earthly occasions and to be carelesse in Gods worship is a great evill we shall fully see it in three things 1. Gods worship doth immediately concern God our callings do immediately concern our selves shall we do more for our selves then for God set up our selves more then him are we not his and not our own and therefore bound to respect him more then our selves Hear what our Saviour saith Luk. 14.26 He that commeth to me and hateth not father and mother yea and his own life cannot be my disciple that is as Matthew saith chap. 10.37 He that loveth friends or himself more then Christ is not worthy of him God is better then our selves therefore if we do not love him better then our selves we are not fit to injoy him but if we take more pains about our callings then his service we love our selves more then sin 2. Gods service doth immediately concern our souls our particular callings do immediately concern our bodies if we take more pains about our callings then about Gods worship we shew more care of our bodies then of our soules which is a folly for our souls are the best part our bodies are but dust when our souls are absent the worth of our bodies depends upon the indwelling of our soules and not the worth of our souls upon our bodies We may know where we ought to place our chiefest affection by that of our Saviour Matth. 10.28 fear not them that kill the body but are not able to kill the soul if they can kill but the body no matter of fear that must dye though they kill it not if the soul be alive the body is safe though dead The body lies open to the violence of man the soul is out of his reach the body falls short of the soul in excellency and therefore lesse affection is due to it 3. Gods service doth concern our welfare not only for the present but also and especially for eternity to come our particular callings do concern onely the time present shall we take more pains about the time present which may be we know not how short to be sure but a moment then about eternity this is our Saviours argument and it is full of weight Iohn 6.27 Labour not for the meat that perisheth but for the meat that endureth to everlasting life Ye will take pains and spend your labour but do not mispend it do not waste it spend it not about perishing food but about food that endureth everlastingly earthly things have a time to be and a time to perish the wealth we have now ere long we shall part with for ever spirituall things have a time to be and shall never cease to be they therefore are worth your labour Is not this spirituall sloth to be condemned considering such are more diligent for themselves then for God for their bodies then for their soules for things perishing then for things eternall Will not the consciences of men condemn them for this sloth in sicknesse at the day of judgement in hell unto all eternity doubtlesse it is so grosse a miscarriage that it cannot but lie heavy upon men when they shall come to cast up their accounts and sadly consider of things when their consciences shall tell them that they have risen early and gon to bed late about their own occasions but have been too lazy to read Gods word or to pray they have endured hard labour before the Sabbath and after the Sabbath but on that day they have been too sluggish to go to the house of God the day appointed for spirituall labour in Gods worship for Gods glory hath been the day of their rest to recover their strength spent in the week it may be in sinne to be sure in their own occasions surely this shall increase the torment of the damned in hel when they shall think with themselves that had they been as painfull for their souls as they were for their bodies they had escaped that place of torment Nay had they taken as much pains for their souls as for sinne had they taken as much pains to go
good go forward and would have our communion with God in holy duties furthered we must look to our thoughts for they are the beginning 2. Our thoughts are the rise and well-spring of all evil No evil is at any time in tongue or life but was first in thought Such breakings out in tongue as men are ashamed of did first make a gap in the thoughts Actuall sins in Scripture are called inventions Eccles 7.9 God made man upright but he hath found out many inventions the first apostasy and fall of our parents was a finding out of many inventions Psal 99.8 He took vengeance of their inventions Actuall sins the sins of the outward man are therefore called inventions because f you follow any sin to the fountain and spring you shall finde it was an invention it began in a device an imagination Art thou aware that the furthest sin goeth the worse and would'st thou stop it in the beginning then look to thy thoughts regard them if any anger swearing lying come into thy tongue they will be first in thy thoughts and if thou wouldst keep them out of thy tongue thou must regard thy thoughts 3. Little dost thou or any man know to what one thought may grow be it good or evil behold saith the Apostle Iam. 3.5 how much a little fire kindleth a thought is but a spark yet a spark of fire that will kindle wonderfull much if not quenched there To see the stream and spring of some river a man would hardly believe that so great a stream came from so small a fountain The greatest good and evil that ever was in the world was at first but a little thought Thoughts therefore are to be regarded yea chiefly to be regarded If a good thought come into thy heart and thou cherish it and the spirit of God move upon it thou canst not tell what may proceed from it If an evil motion come into thy heart and thou let it go without controll and the Devil be suffered to hatch it it will grow to a monster of sin 4. Thou maiest sin in thought and not sin in word or deed but thou canst not sin in word or deed but thou must first sin in thought Sin in thought is more easily and suddainly committed and more independently then in word or deed therefore thoughts are chiefly to be looked unto Many will blesse themselves from such and such sins in life which others runne into and they look carefully to their steps not considering they may commit the same sin in their thoughts which they give liberty unto though not in life and therefore they should look first to their thoughts 2. Generall and common carelesnes of thoughts in Gods worship is to be reproved Is it not a fault for men to be careles how they worship God who is so great and so good so great that none is like him so good that he gives us rain from heaven and fruitfull seasons filling our hearts with food and gladnes yea giveth us his statutes and ordinances he hath not so dealt with all his people Is it not carelesnesse in Gods worship to be carelesse what we think therein whether good or evil whether impertinent good or pertinent Thus they rob God of a part of their soul who hath made all requires all and deserves all That there is a common carelesnesse in men of thoughts appears in that they do not set their thoughts in order when they come to Gods worship but rather bring that with them which may distract them viz. thoughts of meeting with such and such and speaking with them about some worldly busines and when they are there suffer their eies to wander and rove and to delight themselves with variety of objects They that take no care of their eies take no care of their thoughts for the eies do feed the thoughts the thoughts depend upon the eies God out of his care of his glory and our good spirituall temporall and eternall hath appointed his worship is it not our great sin to be carelesse of it Our own thoughts will in time accuse us and passe this reproof upon us when it shall be an evil day of affliction with us or when the word shall be a light in our mindes and a terrour in our hearts Time of sicknes is a time of thoughts then our hands and feet are bound onely our thoughts are at liberty which will then toil and busy themselves about our wandring in good duties and thereby vex and torment us The more carelesse we have been of our thoughts in Gods worship the more carefull will our thoughts be to disquiet us for conscience must and shall do its office and there is more matter of disquiet 3. The particular carelessenes of Gods people of their thoughts in Gods worship is particularly to be reproved their mindes are in part sanctified they know the weight of Gods worship the worth of good thoughts the evil of wandring thoughts how comfortable the one leaves the heart and how sad the other yet they take but little care to keep their minde close to Gods worship I speak not of that infirmity which doth follow necessarily upon the remainings of corruption and is common to all the godly some wandring thoughts in good duties but I speak of their carelessenes and negligence to prevent wandring thoughts whereupon follows store and abundance of them The former is their sin because unavoidable wandring thoughts are the fruits of our sin our first voluntary Apostasy from God but this is an addition of sin to sin an increase of sin not only a neglect of Gods worship but also a neglect of our first injuring of God and his worship by our fall For were we sensible of our sinfull frame of minde that doth as necessarily and naturally send out wandring thoughts as the fire doth heat were we troubled that we have brought upon our selves a necessity of wandring and roving from God in his worship we would take care that this originall corruption should not be fruitfull I appeal to the consciences of the godly do not your thoughts accuse you for carelessenes of your thoughts in Gods worship Were there nothing else to convince the godly of the carelessenes of their thoughts in Gods worship and their fault therein this were sufficient the fruit of their wandring thoughts What makes Sabbaths so wearisome to the godly but this that they cannot keep their thoughts to God the more the day and our thoughts suit the more contentment and delight therein and the lesse out thoughts and the day suit the more wearisome the day will be What makes the ordinances so unprofitable the hearts of the godly are not affected in the word in praier because of these wandring thoughts as the thoughts are taken up about any thing so the affections do work if the thoughts be but sleighty the affections will be but sleightly moved if the thoughts be deeply possessed with a thing the affections are strongly
moved Nay what is the cause of Gods absence in his worship that the godly cannot see him feel him have communion with him Surely wandring thoughts are the cause if not all the cause yet one cause and a first cause they carry away the soul from Gods worship and leave only the body and God is a spirit and doth converse with our spirits if they be absent God allso will be absent for there is no suitablenes between him and our bodies a meer bodily worship is sit onely for idol Gods that are all body God is a spirit and spirituall worship only doth agree unto him 3. To teach the godly and to presse them 1. In their soul-searchings and examinations to finde out their sins to remember their wandring thoughts in Gods worship which are no small part of the sinne of their souls especially when we come to look over the manner of the performance of holy duties forget not our wandring thoughts but consider them and look into them these do as well robbe and spoil the worship of God of its due as other sins these neglected in our hearts may make God angry with us and we not aware of the cause The more these are removed from the sight of others the more need we have to look after them because they are the more easily overskipped and forgotten they have the excuse of secrecy 2. In their humiliations to humble their souls for their wandring thoughts these are part of their sin an offence and injury to God therefore should be part of their humiliation Foure things considered may help our humiliation in this respect 1. We sin by wandring thoughts in all the ordinances of God none excepted in praier wherein we come neerest to God when we speak unto the highest majesty of some things our thoughâ—s are busy about other things yea in extraordinary praier when we specially separate our selves unto communion with God and have nothing or little to do with the creatures lest they should hinder us in the worship of God yet we cannot separate our selves from wandring thoughts nor in the word when God speaks unto us nor in the Sacraments when we come to binde our selves from wandring thoughts 2. We sin much by wandring thoughts in all parts of Gods worship If our wandring and pertinent thoughts were compared for the most part it were hard to say which would be the most so often do our hearts runne out in duty and sometimes long stay out ere they returne especially in such duties wherein we join with others to be sure our wandring thoughts would be found to be very many 3. We continually at all times do much offend by wandring thoughts in all parts of Gods worship though sometimes more then at other yet all times much not one time excepted 4. Though we offend so much in all the ordinances of God and so continually yet we are but little sensible of our sin this way We complain of our other sins in publique private and secret but littâ—e do we complain of this sin though we offend more and more continually by it theÌ„ by words ordeeds 3. To labour in the use of all appointed and sanctified means to prevent wandring thoughts in Gods worship Though we cannot altogether prevent them yet let us do what we can though we cannot attain to what we desire yet it will be our comfort that we have done our duty Is not my doctrine argument sufficient that they weaken Gods worship i. e. make our praiers hearing crackt vessels that they cannot hold and carry that measure of glory to God that otherwise they would nor that good to us The very best thing we do or can do is to worship God We do well when for Gods sake we do right unto our neighbour but we do best when we worship God for we do that which is most his command the other is the second command but this is the first and great Commandement We do that which is most for Gods glory we do that which is nearest our work in heaven for there we shall worship God even when we shall have no outward works of justice or mercy to do one to another Should we not be carefull to do our best work the worship of God in the best manner and if in the best manner then with as much of our hearts as may be for they are the best part then take we heed our thoughts do not wander But beside let me use some other arguments to presse us to take heed of wandring thoughts in holy duties 1. They make a Christian to play the part of an hypocrite in Gods worship what is it to be an hypocrite but to seem to be that which he is not When we bring our bodies to the worship of God we seem to worship him earnestly but when our thoughts wander we do nothing lesse we seem to do that we do not and therefore play the part of an hypocrite so much as our thoughts wander in good duties so much do we as hypocrites do though our hearts be sincere yet herein we play the part of hypocrites This is contrary to the nature of grace which desires a man may have truth though he have never so little and may do what he doth in truth though he do never so little now the lesse our hearts wander the more truth we expresse in Gods worship and the more truth the more acceptable to Gods grace 2. Wandring thoughts considered in themselves and their own nature are a curse God may and certainly doth sanctify them to his own people to be means of humiliation of watchfulnes of more dependance upon Christ but in themselves they are a curse For what is a curse but separation from God the fountain of blessing the fountain of good in whose presence is all good nothing but good and out of whose presence is all evil nothing but evil Matth. 25.41 Depart ye cursed therefore cursed because they must depart from God never to come near him again Wandring thoughts they do carry the heart from God God comes near to his people in his worship wandring thoughts do carry the heart farre from the worship of God therefore farre from God So saith God they draw neer me with their mouths and honour me with their lips but their hearts are removed farre from me and the first instrument of removing of the heart is the wandring of the thoughts Will not the name of a curse prevail with us to perswade us to take heed of wandring thoughts Oh consider when wandring thoughts come to us in holy duties the curse comes and when they stay with us the curse staies with us We come to the Ordinances of God for a blessing and to have a curse instead of a blessing in time of blessing is a double curse Prophane ignorant Esau when the blessing was denied him he lift up his voice and wept he had so much understanding that he thought the blessing was worthy