their power yea and beyond their power How came that to passe ver 1. We do you to wit of the grace of God bestowed upon the Churches of Macedonia their outward bounty proceeded from abundance of grace within 1 Cor. 15.10 I laboured mort abundantly then they all yet not I but the grace of God in me abundant labour and wearines are contrary but the grace of the spirit makes a man labour abundantly wearines therefore being contrary to the work of the spirit must needs weaken the work of it and so the service of God 3. To the testimony of it the Word of God is the testimony of the spirit for holy men spake as they were moved by the Holy Ghost what the word saith in this case is the testimony of the spirit the word saith 1. That forwardnes unto good duties is our duty when it saith Christ hath purified unto himself a people Zealous of good works Tit. 2.14 Hath Christ been at cost and pains to make us pure for that end and are we not bound to endeavour unto that end he hath laid it as a duty upon Ministers to put their people in minde that they be ready unto every good work Tit. 3.1 That they charge such as have ability to be ready to communicate willing to distribute 1 Tim. 6.17 18. a signe that not onely the duties themselves are our duties but readines and willingnes therein also 2. The word saith that cheerfullnes in duty is Gods delight 2 Cor. 9.7 He loveth a cheerfull giver Isa 64.5 The Lord cannot as it were contain himself till the soul come to him that worketh righteousnes with joy but he will go to meet him as we out of joy cannot contain our selves but we must runne to meet them we delight in when we espy them comming towards us 3. The word saith that the waies of wisdom are waies of pleasantnes and all her paths are peace â—rov 3.17 Christs yoke is easy his burden is light Matth. 11.30 The Commandements of God are not grievous 1 Joh. 5.3 4. The word saith that forwardnes and delight in good actions is beneficiall 2 Cor. â— 6 He that soweth bountifully shall reap bountifully full handed works shall have full handed reward 1 Cor. 15.58 alwaies abounding in the work of the Lord knowing that your labour shall not be in vain in the Lord If the Lord be the rewarder the most abundant service shall not want a reward wearines doth contrary the severall branches of this testimony of the spirit Is willing and cheerfull service our duty wearines denies it If it be our duty to be willing and obedient why are we weary Where is our obedience Is God delighted with cheerfull service wearines denies it Who would be weary of that which is Gods delight of that which is so good that it joys God himself Is the way of God an easy pleasant way wearines denies it Who is weary of ease nd pleasantnes Is the way of God a beneficiall way wearines saith to the contrary Who is weary of benefit wearines therefore doth make the spirit of God a liar which unworthy dealing must needs hinder the spirit in the heart 4. To the honour of the spirit of God wearines doth cast reproach and dishonour upon the spirit in two things 1. As if it did not dispose and fit them inwardly whom it sets awork as if it did not work the will in them by whom it requires the work to be wrought for what is the ground of wearines in the person but unfitnes unsuitablenes unto the work and is it not a dishonour to the spirit to set unfit persons to work Are we not his workmanship unto good works he doth inwardly fashion us thereunto should a man go to work with an instrument and not first fit it with hand and edge should it not shame him wearines saith that God takes up unhandled unedged instruments to do his work which is a dishonour to him 2. Wearines of good duties doth cast dishonour upon the spirit as if his work had wearying properties and so were worse then Satans work or our own work which do not so weary Wearying properties are these three Hardnes Harshnes Hurtfullnes Why doth a work weary but because it is hard and difficult doth cost much pains and labour more then can well be afforded or is harsh unpleasant uncomfortable or is hurtfull no profit no benefit in the same but the contrary Thus wearines saith of the work the spirit of God doth set us about which must needs be a dishonour to the spirit of God who is the best master therefore appointeth the best woâ—k contrary to his wisdom goodnes justice Will it stand with his wisdom to set us about work too hard for us Will it stand with his goodnes to set us about evil work No work but evil work is wholly uncomfortable Will it stand with his justice to make us labour in vain and to no profit Hath he not promised to the contrary And is he not righteous to make good his promise yet wearines doth at same time cast dishonour upon the wisdom goodnes and justice of the spirit and must not such dishonour hinder the work of the spirit in the heart 3. Wearines doth weaken our fervent worshipping of God as it doth dispose and fit us for the work of sin and Satan in Gods worship which will weaken the worship we perform Wearines doth dispose us for the work of corruption a weary soul is fit for wandring thoughts and wandring affections a weary body is fit for change of objects fot new sights and sounds it is naturall to man to seek refreshment elsewhere when he is weary Corruption doth alwaies work in holy duties to hinder us in the same but when the man is weary it works with advantage he is in a corrupt temper fit for corruption now it may prevail more then at another time Wearines fits us for Satans work for his inward suggestions for his presenting of objects to withdraw us the heart is weary therefore fit for new work there is small ability to resist him and he walketh to and fro seeking whom he may devoure a great part of his work is to watch advantage against us When we are at best he will hinder us much more when we are so fit to be hindred 4. Wearines doth weaken our fervent worshipping of God as it produceth certain other effects both in opinion and affection 1. In opinion it makes a man think the worship of God evil if not in it self yet to him at least at this particular time what a man is weary of he apprehends to be an evil to him for no man is weary of good and suitable good for suitable good is delightsome therefore not wearisom 2. In affection 1. Wearines makes a man desire the end of the work rather then the work what a man is weary of he would have finished that his wearines might be at an end for whilst the work
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
but feeble hands and knees which we shall finde to be a labour 2. The direct opposition that is found against fervent worshipping of God both within us and without us The opposition within us is corruption a disposition contrary not one onely disposition of coldnesse in good duties but many dispositions many seeds of sin all these are one nature they have had longer time of groath in our hearts then grace they lie at the very root of grace as suckers at the root of a tree to suck away the nourishment some of them are ever working every act doth weaken grace Rom. 7.23 I finde a law in my members warring against the law of my minde Not onely doth corruption work in the parts of the body which the Apostle calls the members but it works in opposition to grace as an adversary to it on purpose to foil and overthrow it 1 Pet. 2.11 Abstain from fleshly lusts Why they warre against the soul they doe not onely work in the soul but warre against the spiritualnes of the soul to make it wholly sensuall and carnall The opposition without us is 1. Satan who is our adversary as gracious because therein we are contrary to him When we were perfectly fit to worship God and he had lesse advantage against us yet he was never quiet till he had utterly made us unfit to worship God how much more will he now indeavour to make us unfit when we are in some measure fit again and he hath more advantage against us When the Apostle Rom. 16.19 20. had told the Romans of the commendation of their obedience every where and had exhorted them to be wise unto that which is good how seasonably doth he adde The God of peace shall bruise Satan under your feet short for they might have objected what an enemy Satan was to them how he did blinde and befool them and oppose them in what they should shew wisdom in as indeed he did Satan is Gods enemy he would have God to have no service at all much lesse fervent service the more service God hath the lesse he hath and the better service God hath the worse he hath for no man can service two masters No finite being can bestow it self wholly two waies at the same time Did not Satan himself set upon our Saviour who was perfectly able to worship God with desire that he would worship him and promised to give him all the Kingdoms of the world and the glory of them in way of recompence which shewed his enmity unto Gods worship to be such that he cared not what he gave had he it in his power so he could hinder God of his service 2. Our particular callings and the comforts of this life which are not in themselves opposite to Gods service for God hath made and appointed nothing contrary unto himself but subordinate to himself and a furtherance in his service our callings as God hath commanded them and the comforts of this life as they are Gods good creatures and blessings have a fitnesse in them to help and further us in Gods worship but corruption doth make more advantage of them then grace because of our carelesnesse in the use of them and want of exercising the grace of God in the use of them and so they rather hinder us then further us 3. The common and generall sinfulnesse of the times and places in which we live this is as much cold water poured upon the fire of our love Mat. 24.12 Because iniquity shall abound the love of many shall wax cold A flood of iniquity will a thousand to one cool and abate the heart of the warm hearted for in respect of men they have many hinderances and but few helps Example hath a great force in us especially if it be generall for so it is the more example particular and singular forwardnesse and strictnesse is observed reproved and reproached Solitarinesse in any way is uncomfortable and so weakning two are better then one and more better then a few This opposition within us and without us is therefore strengthened because it is not scattered and divided but united If Satan be divided against Satan his kingdom cannot stand Matth. 12.26 Satan and corruption doe not work seveâ—ally by themselves in opposition to Gods service but jointly both together Satan works in and by corruption Matth. 16.22 23. When Peter diswaded our Saviour from going up to Jerusalem there to suffer saying Master pity thy self these things shall not be unto thee our Saviour answereth Get thee behinde me Satan for thou savourest not those things which be of God but those things which be of men He did perceive Satan working in Peters carnall disposition which loves ease but cannot endure trouble Luk. 22.31 32. Satan hath desired to winnow you as wheat our Saviour saw that Satan would work with Peters carnall worldly fear to make him so shamefully deny his Lord and Master So Satan doth work with our corruption in the use of our callings and outward comforts to make us sin in them Satan doth sometimes cast in temptations over and besides and without our corruption but he doth ordinarily assist and work with our corruption 3. Fervency in Gods worship will not be had without diligence because to make grace fervent and lively there must be assistance and influence from heaven Rom. 8.26 The spirit helpeth our infirmity for we know not how to pray as we ought Jude 20. Praying in the Holy Ghost we cannot pray without the assistance of Gods Spirit Cant. 4.16 Awake O North-winde and come thou South blow upon my garden that the spices thereof may flow forth our graces though the seed of them have taken root in our hearts yet will not put forth without the winde of heaven which bloweth where it listeth without the Spirit of God doth breath upon them The assistance of the spirit will not be had without diligence these two goe together and depend one upon another our diligence and Gods assistance Phil. 2.12 13. Work out your salvation for it is God that worketh both the will and the deed God will no otherwise work in us then as we work with him The slothfull mans talent was hid in a napkin no use made of it The spirit will not breath in us without our diligence and pains 1. Because the spirit is at pains to assist and strengthen grace will he take pains for us and will he allow us to take no pains for our selves he is at pains in his Ordinances at pains by afflictions at pains to oppose corruption to watch advantages to help grace Shall the spirit take pains for us and we be idle 2. It agrees and suits well to the worth and dignity of the spirits assistance to cost pains Shall common matters and matters of price be had with one and the same labour doth it not better agree to the worth of things that different worth should challenge different labour the lesse worth in things
God and reading Gods word the meanes are his meanes under his authority and for his glory you cannot separate God and them when men speake ill of professours for praying reading they thinke they speake ill of men and that not for goodnes but nicenes and overstrictnes but they speake ill of God in men they speake ill of godly men who do read and pray not because it is their own minde but Gods minde and shall we run into such horrible profannes to speake ill of God 3. Despising of Gods worship is the way to quench the spirit in our hearts and in the ordinances These two are put together as depending one upon another 1 Thes 3.19 20. Quench not the spirit Despise not prophesying implying that to despise prophesying is the way to quench the spirit It is observable when the Apostle speaketh of other sins Ephes 4 2â— as lying sinfull anger stealing corrupt communication he saith Grieve not the holy spirit but when he comes to speak of despising prophesying he saith Quenâ—h not the holy spirit shewing us that any sin if it be but corrupt speech will grieve the spirit make it sad in our hearts withdraw its lively and comfortable working but despising or prophesying doth quench the spirit it doth take a course quite to put out the fire of the spirit for it takes away the sewel of the spirit that which should nourish and increase its slame If a man despise Gods ordinances either he will not make use of them at all or never the better and then the nourishment of the fire of the spirit is taken away and so it is quenched As therefore we would have the spirit slame in our hearts and in the ordinances let us take heed of despising the ordinances Do we not finde a damp of Gods spirit in our hearts and in the ordinances the cause is here we have taken away the fewel by sleighting the ordinances It may be said How may we be helped against this despising of Gods worship Answer By the contrary reverence a fâ—ame of minde called much for in the book of God Psal 2.11 Serve the Lord with fear rejoice with trembling Psal 3.7 In thy fear will I worship towards thy holy Temple Prov. 13.13 Fear is opposed to dispising who so despiseth the Word shall be destroyed but he that feareth the commandement shall be rewarded the way not to despise the Word is to fear it Psal 66.2 To him will I look that trembleth at my word tremblinâ— i◠〈◊〉 â—â—â—t of the boâ—y springâ—â—â— fâ—oâ—â—â—â—â—â—rence or 〈◊〉 â—n act of the minde apprehending an excellency and worth an excelling overpowâ—â—ng worth and excellency How shall we get this reverence Answ For obtaining the truth and beginning of reverence there is no way but one chanâ—e of heart for that brings both â—ight and love which two make reverence light to discern worth and love to affect it to be willing it should be there and to acknowledge it to be there If a man receive light from the spirit to see an excellency in Gods worship in preaching in praier yet if there be not love a man will at one time or other shut out that light and so despise the ordinances notwithstanding them No wonder if unregenerate men be careles of the Word Sacraments Praier yea after many years preaching it will not be helped nor can it be expected otherwise till the heart be changed For the help of the measure and increase of our reverence and so our earnest worshipping of God it will be usefull 1. To labour to increase our knowledge of the worth of Gods ordinances which we shall do two waies 1. By considering that Gods ordinances are means of conveighing glory to God yea the greatest glory and good to us yea the greatest good They are means of conveighing honour to God therefore they are called Gods worship because they do defer and carry worship and honour to God yea the greatest honour more then the works of God for they do declare Gods worth more then his works more clearly mâ—re abundantly and they do work more deep and constant expressions of Gods honour in our thoughts affections words and actions then the works of God That which conveighs honour to God as appointed means is honourable that which conveys most honour to God is most honourable so do the ordinances of God therefore they are most honourable As the ordinances do convey the greatest honour to God so they convey the greatest good to us In Gods providence we have many sweet mercies which we could not want as health estate friends guidance protection but in the ordinances we finde God and Christ and eternall life Prov. 8.34.35 They that wait at the gates of wisdome and attend at the posts of her doores are blessed for they finde Christ and with him life and savour at Gods hands Is not that of great worth and greatly to be respected that brings unto us the greatest good good incomparable and invaluable so do Gods Ordinances And that we may have the knowledge of this worth ready at hand for use we are to call it often to minde and to consider of it for what a man hath forgotten it is all one to him as if he had never knowne it and especially when we are to come to them let us consider of their worth make present our knowledge by meditation 2. To increase our knowledge of the worth of Gods Ordinances let us observe and remember the effects and workings of Gods Ordinances sometimes in one sometim s in another our hearts are humbled quickned comforted satisfied yea sometimes when our hearts have been at a low â—bb when we have despaired of helpe and thought all â—â—ans in vain when much hearing and use of private means would do no good these are sensible arguments of the worth of Gods Ordinances we know they have done us good when no other means could 2. Consider the examples of the servants of God This is their description and hereby they differ from others they tremble at Gods Word Ezra 9.4 David will worship God with fear Psal 3.7 Josiahs heart melted at the hearing of the word 2 King 22.11 Habakkuk trembled Hab. 3.16 these were deepe expressions a signe they had deepe thoughts Wilt not thou be like Gods people what and call God father Wilt not thou expresse the image of his children 3. Consider this frame of minde hath the promise of speciall favour Isai 66.2 God will have an eye to them that tremble at his word Josiah should not see the evil God would bring Habakkuk should rest in the evil day 4. Endeavour after a reverent carriage of body there is that nearnes betweene soul and body that they are helps or hinderances one to another An irreverent behaviour will 1. Increase the irreverence of the minde provoke and procure sleighty thoughts 2. Beget the like irreverent behaviour in others which will reflect upon our hurt 3. Give advantage to satan to suggest and move unto
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
painfull to keep our mindes close to a duty and to let them rove and wander is an ease to us a signe of their vanity 2. Want of inuring and accustoming our selves unto good thoughts in ordinary course and to setlednes therein and accustoming our mindes to rove and wander to take their lawlesse and boundlesse liberty whereby their aversenes unto good thoughts is not weakned but their forwardnes unto vanity and wandring of thoughts strengthened custome is a second nature what we use our selves to will be ready and easy to us If we ordinarily disuse good thoughts we do not raise up our mindes to heaven in our callings upon sight of the creatures we do not parley and commune with our hearts in some holy spirituall conference when we lie down and when we rise up when we sit in our houses and when we walk by the way we shall finde that when we come to holy duties holy thoughts will be tedious and painfull for we strive against two natures one that sin hath brought and another that custom hath brought And suppose we have a new nature a little grace yet what will a little grace do against two natures on the other side if we use our selves to sinfull thoughts or to roving and wandring of minde we shall come to an art and trade of sinfull and vain thoughts they will easily come into our mindes in holy duties without any pains any study or devising there will be swarms and treasures there the minde by continuall use will have gotten a more perfect faculty and ability in such thoughts 3. An overfullnesse of earthly occasions or a fullnesse of thoughts desires and cares about a few occasions hindring or instead of dependence upon God When a mans hands are so full of occasions that his minde hath hardly room enough for the thoughts thereof at least in due time or when all a mans thoughts morning evening all the day long are taken up about that businesse he hath in hand that no spirituall thoughts can get place in the minde they will not be shut out in good duties those thoughts that have all place at other times will have some place in Gods worship Beside too much to do with the world or too much thought about the world will make all the faculties of the soul more ready and observant that way Some occasion amongst many will be neglected or an occasion might have been dispatched some other way and the memory will not be wanting to suggest it no not in midst of good duties Multitude of occasions or sollicitude about them have a power to pull the minde apeeces to divide it into parts that if the worship of God have any of the minde it shall have but a part When Martha was so sollicitous about providing for our Saviours entertainment he chides her Martha Martha thou carest and he useth a word that signifieth to cut into parts her soul was all apeeces with it and therefore unfit to hear till that care should be gone and her soul return unto it self Immoderacie of affection will breed immoderacie of thoughts if there be not a greater dependence If a man be sollicitous about good duties how he shall perform them how he shall pray how he shall hear and do not look up to God as able and willing to helpe him those thoughts will not rest nor lye still when the duty is in hand for a man seeth nothing to quiet his thoughts In like manner if a mans thoughts be taken up with his earthly occasions and he do not think and that much that God taketh care for him if he doth not often call to minde the promises of God the providence of God his preventing and succeeding providence what experiences he hath had of the same his carefull thoughts will not be quiet in holy duties for only two things can give any quiet to the minde 1. A mans own imployment about them 2. Assurance and remembrance of Gods care If a mans thoughts be full of his occasions he will forget Gods care therefore his thoughts will be ranging in duties for he hath nothing to quiet him but imployment about them his body cannot be imployed for that is about good duties he must let his minde therefore be casting and thinking about them in holy duties or else he will have no quiet of minde 4. Want of reverence did we look upon Gods worship respectively as a matter of that worth and weight that indeed it hath we would take heed that our thoughts be weighty 5. Want of preparation When we come with earthly thoughts with wandring mindes do not winde them up nor set them in tune by some spirituall thoughts by prayer how should they but worke after their naturall frames when we do not stir up the spiritualnesse of our mindes We must not thinke that we have good thoughts at command and alwaies ready unlesse our mindes were perfectly regenerate what we get now must be by the lusting of the spirit against the flesh Gal. 5.17 by strugling and striving 6. Want of watchfullnesse in duties 1. We do not watch our mindes that they do not wander but keep close to the duty 2. We do not watch our affections that they be affected and moved with the duty if they were affected they would keep the thoughts close 3. We do not watch our eies that they do not rove from one object to another for then they will minister matter of wandring to the minde And on the Lords day we do not watch our tongues that they speak not of the world and our eares that they hear not others speak of the world for if our tongue may have liberty to speak of the world and our ears to hear matters of the world spoken of save in case of some spirituall ends or use made thereof our mindes will be thinking of them 2. Satan hath his hand in wandring thoughts He comes to Church with us Zech. 3.1 He stood at Iosuas right hand to resist him he watcheth the best opportunity to hinder us The high-way side ground hearers have the word taken from them by the Devil How they understand it not when the Word is delivering the Devil fills their mindes with other thoughts that they do not attend to the Word nor know what is spoken some wandring thoughts he immediately casts in without any help of our corruption he is a spirituall wickednes therefore can conveigh himself into our spirits have communion and converse with them Such as come immediately from Satan discover themselves thus 1. By their suddainnes they are with us ere we are aware we cannot discern the rise of them other thoughts wherein our corruption hath an hand do come more leasurely and by degrees upon occasion of some object or some thing remembred or some thing represented to the minde we see their rise 2. By their sinfulnes ordinarily for comming immediately from Satan and being his children onely they must needs more lively expresse his
nature and image save when he doth transform himself into an Angel of light as sometimes he doth and Satan is worse more sinfull then our hearts therefore the thoughts that come from him will ordinarily be more sinfull like their pâ—â—â—â—â— then those in which our hearts have an hand 2. By the measure of the opposition of the gracious heart it doth more forcibly repell them with greater strength of detestation for grace not being weakned by them having no hand in them doth more easily discern them and is more able to detest them whereas when the soâ—l is a party in them they being his own having affection to them and having given some countenance to them in their rising cannot so easily see their sinfulnes nor so ably resist the same Some wandring thoughts he casts immediately by means of the corruption of our hearts 1. By occasion of some object to our eie or ear 2. Joining with our memories to remember somewhat forgotten 3. Representing some fancy to our mindes 3. God so disposeth that his people shall have wandring thoughts by withdrawing his preventing spirit by leaving them in the hands of Satan and corruption by casting in occasions to be snared and distractions unto them and that he doth for many wise ends 1. To chastise them for a double sin First neglect of good motions they that have slâ—ighted good thoughts and the comfort of them it is just they should feel the sorrow of evil thoughts Secondly too much favouring of wandring thoughts what hath been the sin God often makes the rod of his wandring thoughts have been their sin therefore shall be their rod. 2. To keep their hearts under and humble the ground of pride is some good thing some worth some excellency reall or imagined what greater good then communion with God in holy duties the exercise of graces the powring out of the spirit upon us nothing therefore so fit to be matter of pride but when the godly look into their hearts and see such wandring thoughts they are kept from exalting themselves 3. Still to convince them thorowly and to put them in minde what need they have of a Saviour they see matter of damnation desert of hell in their best duties If their praiers hearings receivings of the Sacrament will not save them what will Nothing in themselves they must have a Jesus a daies-man betwixt God and them one that hath perfect holines that hath perfectly obeied God 4. To quicken and increase their care of preparation before they come and of watchfulnes in duty for they see in experience what need they have they dare not come without meditation without praier for the spirits assistance when they are there they dare not sleep or give way to drousines as others nor look about them lest thus they set their mindes a wandring Vse 1. Hence we may take notice 1. Of the evil nature of sin it stands in direct opposition to the good God to his service and glory for this doctrine doth manifest that though sin be never so secret never so small if but in thought yet it doth weaken the worship of God and therefore hinder his glory Men may to the eie of men worship and honour God as much as any the outward carriage of their bodies may be such but if sin be but within the thought it will divide the soul from the body carry away the best part of man from the worship of God 2. The exactnes and strictnes of the worship of God It requires the whole man and every part thereof even to the least thought of the minde It will not abate a thought it will not suffer one thought to wander but will complain that its due is wanting that it is weakned and wronged 3. The mistake of the world who being very loose themselves do condemn the godly of too much strictnes and precisenes but they know not what they say can they be more strict then God requires No not possible Nay they cannot possibly be so strict as they should be therefore it is lesse possible that they should be too strict too precise The worship of God requires that all our thoughts should be kept close unto it that not one should wander This is not possible nor will it be possible when the godly have attained the greatest measure of grace that is attainable in this world so long as corruption remains there will be â—â—andring thoughts if then 〈◊〉 â—â—dly cannot be so strâ—ctâ—â—◠〈◊〉 should be though they 〈◊〉 and endeavour it much 〈…〉 can they be too strict That which makes men think the godly too strict is paâ—tly ignorance of that strictnâ—â— God requireth partly love 〈◊〉 â—oâ—enes they neither pracâ—â—â—â— nor love strictnes in themselves therefore they condemn it in others that they might justify themselves 4. God hath much bad service done him that the world knoweth not of no body is privy thereto but God and the consciences of men wandring thoughts worldly thoughts sinfull thoughts impertinent good thoughts do hinder Gods worship yet how full are all mens mindes of these some let their mindes go loose all Sermon while all Praier while they think not at all of what is in hand and they that do keep their minde in measure have no fast hold of them but soon let them goe Oh what strange hearing and praying will be discovered and brought into judgement at the last day for Eccles 12.14 God will bring jnto judgement every secret thing and Rom. 2.16 God will iudge the secrets of men some shall be brought in hearing and praying with their bodies but thinking of their whoring gaming drinking and the like others busy about their recreations others buying and selling and making bargains others plowing and sowing and reaping Herein shall be discovered the meeting of prophanenes hypocrisy and idolatry in the hearts of men Prophanenes in that they have suffered unholy common thoughts to come into their mindes in holy time and holy worship a thing that the soul if perfectly sanctified would not do Hypocrisy in that they make shew of what they do not they make shew of true and earnest worshipping of God by the presence of their bodies but they do nothing lesse Idolatry in that they give leave to their souls because their operations are hidden and secret to do that which they will not give leave to their bodies to do in the eie of man What is this but to make an Idol of God as if he did not see the souls actions as well as men see the actions of the body and if he doth see them why do men give more liberty to their thoughts which are in Gods eie then to their actionsi which are in mans eie 2. To reprove 1. An opinion planted by Satan in the mindes of men contrary to this truth I have in hand That thoughts are not to be mattered thoughts are free we need not be troubled at them If thoughts be free then they are not to be regarded
having though it cost dear So on the contrary wandring thoughts being a curse are worthy preventing though it cost us tears to God yea many tears and much pains with our own hearts 3. The Lord hath threatned to punish these wandring thoughts which carry away the heart in his worship and make it only a bodily exercise without spirit and life with a secret but sure blasting of inward spirituall good that as God hath but a shadow and outside of worship so they shall have but a shadow and shew of spirituall wisdom and prudence Isa 29.14 Therefore the wisdom of the wise shall perish and the understanding of the prudent shall be hid Therefore why Because they have drawn neer to God with their mouths and have removed their hearts farre from him They gave God a body without an heart therefore he will give them a body without an heart the shape of wise men without wisdom and prudence a suitable judgement What is the reason that Christians are so much shadows and shews of Christians rather then substance and truth when they should come to bear injuries and wrongs to forget and forgive they can do it no more then other men when they should expresse their dependance upon God and submission unto God in willing and chearfull parting with comforts and friends when God will have it so they can no more do it then other men they hold comforts fast as if they should part with God and all when they part with them and they hold friends fast and will not let them go as if friends were made more to serve one another then to serve God and when friends and comforts are gon they grieve as if all their joy were gone When they should bear quietly the crosse and grieving passages of Gods providence as those who have learned in whatsoever state they are to be content knowing they are in heavines if need be they cannot bear but carry themselves as untamed heifers that would rather shake off the yoke then bear it they have the shew of these graces in their profession but they want that measure of substance the reason is because their service of God is more in shew then substance therefore they are Christians more in shew then substance As we spend our Sabbaths so will our week daies be spent and as we perform holy duties so will our conversation be Is it not a heavy judgement to be inwardly worse then we think our selves or others think us to be to be unable to use grace when we have most need to exercise it yet thus hath God threatned to afflict us and he will make his Word good if we suffer our thoughts to wander in his service Quest By what means may we prevent wandrings in Gods worship Answ First labour the increase of grace Heb. 13.9 It is good that the heart be established with grace i. e. with gâ—acious knowledge of old and well known truths which the Apostle opposeth to new and strange doctrine And when the Apostle would direct the people of God to keep their own stedfastnes yea though the errour of the wicked took course to draw them away He gives them counsell to grow in grace 2 Pet. 3.17 18. Which places do shew that grace is of an establishing setling nature and so indeed it is for 1. It is contrary to vanity and inconstancy being the nature of God who is stable and firm alwaies one and the same 2. It sets the soul in order puts every faculty into its place and sets it about its own proper office and so it doth establish 3. It doth establish as it is the work of the free or liberall spirit Psal 51.12 David praieth that God would establish him with his free spirit grace doth establish a man as it is the work of the free spirit because it maketh a mans spirit free and liberall like to the spirit of God to sleight earthly things in comparison and to minde heaven and heavenly things earthly things do unsettle they are themselves changeable and do change the thoughts and affections pitched upon them Let a man pitch his thoughts and heart upon his nearest friends he hath in the world to whom nature society interchange of love Christianity hath bound him yet his thoughts and affections placed upon these nearest friends shall change and not alwaies contitinue one and the same because they change and are not alwaies the same therefore the thoughts pitched upon them do change also spirituall and heavenly things are of the nature of the spirit and heaven steady and stable immoveable unchangeable therefore will establish the affections pitched upon them Now the more grace we have the more we shall minde heavenly things and so be the more established 2. Labour the increase of thy reverence and high esteem of the worship of God According to thy thoughts of the worship of God so much-what will thy thoughts be in it Psal 48.9 We have thought of thy loving kindnes oh God in the midst of thy Temple They professe their thoughts were busied about Gods loving kindnes in his Ordinances why so because of their high thoughts thereof ver 2 3. beautifull for situation the joy of the whole earth is mount Sion God is known in her palaces for a refuge And herein were they helped by the report of their fathers ver 8. as we have heard so have we seen in the City of the Lord of hosts they had seen Gods mighty presence and protection in and about his own Ordinances but they had also heard so and that before they had seen it To help our reverence of Gods worship it is good to talk with ancient Christians that have lived long before us to hear what they will say we may be helped by their experience when we have none or but little of our own and if we have experience of the worth of the Ordinances we may be further helped by their experience 3. Prepare our selves aforehand Prov. 18.1 Through desire a man having separated himself intermedleth with all wisdom if a man have a desire to meddle with matters of wisdom and would do it as becomes such occasions and as may be for profit he will first separate himself not passe immediately from common and triviall matters to matters of wisdom but he will have some time betwixt the leaving off of the one and taking to the other If we passe from our callings to Gods worship without separating our selves how is it ordinarily possible but that we should have the same thoughts in Gods worship that we bad in our callings There are some separating duties that do prepare unto others as examination meditation praier and they do prepare by stirring up the grace of God and providing an heavenly assistance to begin with us in the duty If thou canst not alwaies have separating time betwixt other occasions and Gods worship Yet have some separating thoughts ere thou enter upon the duty thou art not fit else to meddle
with wisdom 4. Accustom our selves to meditation so we shall get a skill of thinking well Meditation in its nature is the composing setling and congealing of our thoughts It is to our roving sluent mindes as a damme to running water when much water is gathered together the damme makes it there to stand So when many thoughts are gathered together in the soul meditation makes them there to stand keeps them from running out again The nature of it being a setling of the minde the effect of it must needs be so and the use of it frequently must needs perfect the effect more and more settle our mindes When Paul desired to have a good conscience alwaies the means he used was to exercise himself therein so Paul to Timothy 1 Tim. 4.7 Exercise thy self unto godlines the way to gain the trade and skill of godlines is to exercise our selves therein ver 15. Mâ—ditate on these things give thy self wholly unto them that thy profiting may appear unto all If Timothy would be busied wholly in stirring up the gift of God all should see his profiting So if we would give our selves to meditation be much in it it would apparently settle our mindes It is made the property of a blessed meditating man to bring forth fruit in season Psal 1.3 Why so because he is as a tree planted by the rivers of waters As a tree planted by the rivers of waters cannot want fitnes to bring forth fruit in season bâ—cause it hath abundance of nourishment So the meditating soul cannot want fitnes to bring forth fruit in season good thoughts in holy duties because it is planted amongst Gods springs the fulnes of the assisting spirit 5. Adde to these watchfullnes wandring thoughts will not be prevented without watching Watch 1. Thy minde it needs watching for it is nimble therefore will soon be gone and go far in a little time 2. Watch thine eie a rolling eie a wandring heart if thou give libertie to thy eie that will set the minde at liberty Job 31.1 I have made a Covenant with mine eies why should I think on a maid the eie depends on the minde else why should he make one Covenant to binde them both So he argues I have made a covenant with mine eies why should I think It might be said though the eie be bound by covenant yet the minde is at liberty The answer is that the eie is the servant of the minde made to help that therefore in binding the eie the minde is bound for if it cannot have the help and service of the eie it hath not full liberty if the minde should not be bound why should the eie to which it serves 3. Watch thy ears when thou art hearing or praying the Devil will cause some sound or other to draw away thy ear he is that cunning charmer that labours to inchant our ears he will make us think that we hear some pleasant melody of our profit or pleasure or honour if we keep not our ears stopped with attention thickned with watchfullnes 4. Watch thy affections 1. That they be affected and moved with the duty in hand dead affections make a wandring minde if what is thought on do not affect the minde will think of something else that may affect this is one reason of wandring thoughts because present thoughts do not affect the minde doth naturally serve the affections the more they are delighted the more content the minde hath for it hath its ende if duties in hand delight not the minde will wander till it hath found matter of delight 2. Watch thy affections that they continue as they begin if they be affected A bowe continuing bent doth carry the arrow levell to the mark but if it slip the arrow wanders So if our affections continue in that vigour and life wherein they begin they will keep our mindes steady but if our affections tire and wax weary our mindes will rove Though by watchfulnes we cannot wholly prevent wandring thoughts yet we shall in part prevent them hereby we shall more easily discern them and resist them this is a way of command therefore a sure way Ob. But when we have used all means still we shall be troubled with wandring thoughts Answ True therefore when we have done God the best service in his Ordinances that is attainable these three things must allwaies follow 1. Sense of our failings 2. Recourse unto the Lord Jesus for renewment of repentance and pardon and increase of power 3. Confidence of Gods acceptance in and through Christ of what he enableth us unto CHAP. IIII. Of the third hinderance of instant worshipping of God unpreparednes PSAL. 57.7 My heart is fixed oh God my heart is fixed I will sing and give praise THis verse doth afford us an help and means to the better praising of God i. e. fixednes firmnes or preparation of heart and soul which gives us just ground to speak of another hinderance of our earnest worshipping of God viz. unsetlednes loosenes and unpreparednes of heart N. God cannot so well be worshipped without a fixed or prepared heart unpreparednes of heart doth weaken our worshipping of God What is said of thanksgiving which is one part of Gods worship is true of all for there is the same reason of one and of all Preparation of heart doth commend all thanksgiving even unto God himself and in like manner doth it commend all other parts of worship and the want of it doth discommend the worship performed and therefore discommend it because it doth weaken it for had the worship its full and due strength and worth without it how should the want thereof discommend But this is clear in the Text ver 8. That worship that is performed with a sleepy drousy body is a weak worship but the Psalmist here makes the awaking of the body to be the fruit and effect of the preparation of the heart awake my glory awake lute and harp I my self will awake early why so My heart is prepared the heart prepared and thereby awaked will awake the body To worship God therefore without a prepared heart is to worship him with a drousy body because with a drousy heart and therefore weakly Three things will fully manifest the truth of this point 1. The command of God for preparation see it both in ordinary and in extraordinary worship God requires preparation unto ordinary worship A generall command that reacheth unto all parts of ordinary worship expressely is the fourth Commandement There are foure things in that which do call for preparation 1. Remember the Sabbath day and he that setteth down no particular time when we should remember it means all time a signe there is somewhat more in that day then in other daies that we must remember it more then any other yea then all other surely for some end we must remember it 2. Keep it holy and ver 11. The Lord sanctified it there is a difference between this and other daies we
necessity to sleep or if they have necessity it is through carelesnesse beâ—ause they will not take that time which God hath allowed and so they make themselves a necessâ—ty oâ— sinning which is a greater sin 2. It is an unthankâ—ull sinne God in pity hath allowed man sleep to refresh the weary body to further digestion to repair the spirits and we abuse this power to hinder Gods service he gives us sleep to strengthen our weak bodies and we use it to weaken his service 2. He gives us sleep after the labours of the six daies a night to sleep in that we might be fresh and lively in his service and we notwithstanding sleep on that day of his worship doe we not deal unkindely and unthankâ—ully with him When we rest and favour the creature we make account it should be fitter for service but when God hath rested us and we should serve him we rest still 3. It is an unreasonable sin 1. It denies God the least we can give him in his service Man consisteth but of two parts soul and body the body is the meanest part yet sleeping denies the body Reason tells us that God deserves both for he hath made both and doth maintain both and if he have but one part yet he should have the best part but sleep will give him none no not the body which God would not accept alone were it given 2. Sleeping in Gods worship is unseasonable a misplaced action especially Lords day sleeping and reason tells us that things are to be done in season sleeping in Gods house is unseasonable 1. If we consider the time which is the day the day is not the appointed time for sleep but for labour 1 Thes 5.7 They that sleep sleep in the night That time which is appointed for the wilde beasts labour is appointed for mans rest But the night is appointed for the wilde beasts labour Psal 104.20 therefore for mans rest for they cannot both labour together they will hinder one another 2. If we consider we are in imployment in action imployment is no season for sleep but rest from imployment Ps 104.23 Man goeth forth unto his work and to his labour untill the evening Man ceaseth his labour with the day and then goes to rest Eccles 5.12 The sleep of a labouring man is sweet They that sleep according to reason do not sleep in labour but after labour but they that sleep in the house of God do sleep in midst of labour 3. If we consider what kinde of imployment it is that we sleep in the service and worship of God it is against reason to sleep in midst of any labour how much more in Gods service which requires the most pains and labour We are commanded to do whatsoever we finde to do with all our might do every thing thorowly and to purpose how much more Gods service the best work 4. If we consider the place and society to sleep in a place appointed for waking and in the midst of them that wake is against reason If then carelesnesse of sinning or unthankfullnes in sinning or unreasonablenesse in sinning will shame us this sin of sleeping in Gods house may shame us for thereby we shew that we make bâ—t a light account of sinning that we are unthankfull that we are unreasonable 2. Particularly the godly are to be reproved more then others if they sleep in time of Gods worship will they suffer Gods worship to be weakned and hindred who are tied by speciall ingagements to doe him speciall service From whom God doth expect it and the rather because others will sleep God saith in this case to them as to Judah in another case Hos 4.15 Though Israel play the harlot yet let not Judah offend So saith God to his people Though others sleep out Word and praier yet doe not you sleep They have more cause to be ashamed then others if we consider 1. They set an ill example and draw on others by the same in as much as they have excuse and shelter for their sleeping from the example of such because they professe more care of Gods service If they that professe more zeal for Gods service yet will ordinarily sleep much more may they that professe lesse care Thus they not onely sin themselves but draw on the sinnes of others Elies sonnes sins in Gods worship made the people to sinne in abhorring the offerings of the Lord so the sleeping of professours doth make others more carelesse of Gods worship thinking sleeping to be but a small sinne else they that professe much would not use 〈◊〉 so much 2. The godly have more incouragement to awake then others for the Ordinances are specially appointed for them Gods expectation is more of their service then others they have promise of more speciall presence of God communion with him benefit from him their sinne therefore is against much incouragement that others want therefore a greater sin in them then in others who have not that incouragement 3. The godly have more means to keep them awake then others they have the grace of God in their heart assisted by the spirit of God they have in their mindes a more clear and thorow light to discern of the excellency and worth of Gods worship above other things they have in their consciences a more divine and strict observation of carriages a more divine authority to command what is good and forbid what is evil a more divine application of promises or threatnings as good or evil is practised they have in their wills a speciall bent to that which is good they chuse that as the chief good they have in their affections a love to it and desire after it so that they sin against more means and helps against sin and then sin is the greater 3. Them that suffer others to sleep by them and do not wake them they suffer God and his worship to be wronged and might prevent it Is it not their sin Yes doubtlesse Why was Meroz cursed yea bitterly â—ursed Not because they â—ought directly against the Lord but because they came not out to help the Lord Judg. 5.23 And our Saviour is expresse that not to be for the Lord is to be against him he that is not with me is against me he that doth not what he can for the Lord and his worship is in that regard against the Lord and his worship they that therefore do not waken sleepers are not with the Lord therein but against him for they do not for him what they might These do not that for the comfort and good of their neighbours which God requireth to be done for our Neighbours beast though an enemy Exod. 23.4 If thou meet thine enemies Oxe or Asse going astray thou shalt surely bring it back to him again how much more a friends beast When a man sleeps in time of the word and praier he is gonne astray for he should pray and hear to wake him is to bring him into
Eagle Psal 103.5 shee in age breaking off her beak and renewing her feeding doth renew her youth If old men did live by promise and feed as savourily and fully â—pon the Ordinances as in â—outh their affections would â—e as lively as then and their â—odies waking Directions to prevent sleeping in night family-exercises 1. Put them not off too long get to them as soon as may â—e 2. If they cannot well be â—one till it be late dispatch â—hem before supper we say in â—ur proverb When the belly is â—ull the bones would be at rest which is specially true after â—abour Eccles 5.12 3. If that cannot be then â—e short in them a thing which many will greedily take hold of thinking all praier time to be lost but if it be observed out of conscience will be found usefull We are so to perform good duties that they may have all our strength for present and our honourable esteem afterward which will not be if we be long in them we or ours will fall asleep so our strength will be denied and if we sin in duty we shall lesse love and esteem duty one sin draws on another CHAP. VII Of the sixth and last hinderance of instant worshipping of God Slothfullnesse ROM 12.11 Not slothfull in businesse fervent in spirit serving the Lord. HAving finished the fift hinderance of our earnest worshipping of God sleep I now come to the sixth and last slothfullnesse which the Apostle here delivers as an opposite to fervency of spirit and therefore an hinderance to it In this verse the Apostle doth direct in the manner and end of all our service to God and man for the manner it must be with fervency fervent in spirit for the end it must be to serve God not our selves or others but in the first place and chiefly to serve God for his use and advantage That they might not be hindred in this fervency he discovers the impediment of it which he diswadeth them from viz. slothfullnes Though this verse may seem to be restrained to the duties of charity because they immediately goe before yet as much may be said for the duties of piety for they immediately follow after ver 13. rejoycing in hope patient in tribulation continuing instant in praier Being therefore set in the middle between both the duties of piety and charity it may most fitly be applied to both nay we shall do wrong if we take it from either Beside the object whereabout fervency is to be exercised and sloth avoided is generall propounded without restraint or limitation Not slothfull in businesse he doth not say in love in giving honour in hospitality in distributing to the necessity of the Saints but in businesse any serious labour or exercise as the word signifieth whether it concern God or man I shall apply it to my purpose in hand spirituall businesse and imployment whereof the Apostle treateth in the chapter as well as of civill and outward offices of love to our neighbour The Apostle exhorteth to fervency of spirit in such imployments and to help that way dehorteth from slothfullnesse implying that it is an opposite and enemy to fervency they cannot consist and stand together sloth will hinder fervency and fervency will hinder sloth N. Sloth is an hinderance to fervency in spirituall businesse Not slothfull but fervent take away sloth or there will be no fervency a slothfull spirit brings forth cold service What was the reason the fervant that had but one tallent did hide it and not imploy it some increase he might have gotten though not so much as the rest Our Saviour renders the reason Matth. 25.26 Thou wicked and slothfull servant He was a wicked servant of an ill spirit fitter to think hardly of his master then to doe his duty and a slothfull servant that had no minde to take pains shewing us â—hat slothfullnesse is an enemy â—nto use and increase of talents â—or Gods advantage Heb. 6.12 When the Apostle desired to â—inde up the Hebrews to an â—igher pitch of knowledge v. 1. Of love ver 10. Of hope ver 11. of faith and patience ver 12. Which if thâ—y were in them and did abound they should not be â—arren and unfruitfull 2 Pet. 1.8 He did not onely presse them â—ereunto from the danger of Apostacy from the recomâ—ence of reward and the example of the Saints but also direct to the use of means viz. diligence ver 11. The contrary whereto is sloth which he dehorteth from viz. That ye be â—ot slothfull but followers of â—hem implying that sloth will â—â—and in the way of forwardnesse and zeal in holy waies Let us enquire three things 1. What this sloth is 2. Whence it comes 3. How it hinders our fervency in spirituall duties Quest What is this sloth Answ It is an evil disposition of soul and body whereby a man is addicted to ease and avoideth disquieting actions This discription of sloth hath three things in it 1. The generall nature of sloth what it hath common with other things it is a disposition an inclination and affection not an act but a fountain of actions It is an evil not a good disposition a branch of Originall depravation contrary to the Image of God of whom Christ saith John 5.17 My father worketh hitherto thereâ—ore the image of Satan 2. The subject of it it is not â—he soul alone or body alone â—ut soul and body both soul â—nd body are capable of labour â—herefore of sloth which is contrary to labour In this place â—â—othfullnesse is opposed to ferâ—ency of spirit implying there â—s a sloth in the spirit that damps tâ—e fervency and Prov. 21.25 The spirit of God saith of the loathfull man that his hands â—â—suse to labour there is thereâ—ore a sloth of the body and â—hap 10.26 He speaketh of a â—luggish messenger one that goes and comes slowly is slow â—n dispatch of businesse leadenâ—â—eel'd as we say 3. The particular nature of it that whereby it differeth from other things it is an affection to ease and stands in oppositition to disquieting actions This appears by the gestures and speeches whereby slothfullnesse doth expresse it self The gestures of slothfullnesse are these He foldeth his hands together Eccles 4.5 The fool foldeth his hands together whil'st others open their hands spread them abroad and stretch them out to labour he foldeth them together maketh one to embrace another for ease He hideth his hand in his bosome and will not bring it again to his mouth Prov. 19.24 The warmth of his bosome pleaseth him for that end he puts his hand there and thence he will not remove it Prov. 26.14 As the door turneth upon the hinges so doth the slothfull upon his bed A door upon the hinges easily turneth to open and shut on one side and on another but doth not turne off the hinges So the â—lothfull man doth roll from side to side on his bed for ease â—ake when he is weary on one side he turneth to another
but turneth not off his bed The speeches of sloth are such as these Eccles 4.6 Better is a handfull with quietnesse then both the hands full with travell and vexation of spirit what ever he hath or wanteth he would have quiet and his opinion is that a little with ease is better then as much again with trouble of minde and body Prov. 22.13 The slothfull man saith there is a Lion without I shall he slain in the streets There is no safety in stirring out of doors therefore he will keep within all safety is in the house but nothing but danger abroad if he should stir about any businesse His discouragement from labour is difficulty and trouble Pro. 15.19 The way of the slothfull man is as a hedge of thornes when he should goe about any businesse it seems as troublesom to him as a mans way that must goe thorow an hedge of thornes no comfort nothing but vexation to be found Prov. 20.4 The slâ—ggard will not plow by reason of the cold He cannot endure the could though for profit he is all for warmth and ease The slothfull mans work tends to ease rather then to labour is a cessation from pains-taking a life of rest rather then of labour as the holy Ghost declarethâ— Prov. 6.9 10. How long wilt thou sleep O sluggard When wilt thou rise out of thy sleep Yet a little sleep a little slumber a little folding of the hands to sleep A slothfull man dwells upon â—ase gives himself much to sleep and will not be drawn to labour Quest Whence comes this sloth Answ It is the fruit of the fall which hath brought about a double cause of sloth one within us and another without us The cause of sloth within us is 1. The losse of inward strength activity and ability unto action the native and naturall strength of soul and body is gone we are altogether weaknesse and insufficiency and how should a man be willing unto that he is too weak for Naturally we know not how to doe things in the best way we know not the benefit of labour our will is perverse refusing what we should chuse and our affections carelesse so that we cannot set about any action without inward trouble and disquiet in regard of our unfitnesse 2. The contrariety that is in our nature to the law of God if God would have us love labour we love sleep Prov. 20.13 and so abhorre labour The outward cause of sloth is the travell and toil which sin hath made unavoidably to accompany all actions as a punishment and part of the curse which God hath threatned and man deserved wherein he is separated from God who is in a condition all of comfort and works all his works with ease and comfort whereas man in innocency should have laboured without trouble Gen. 2.15 God set Adam to dresse the garden of Eden and to keep it but speaks of no toil Adam was made perfectly fit for all imployment and fitnesse for action causeth comfort therein The blessing of God also was perfectly upon him he dwelt in the midst of blessing and Prov. 10.21 The blessing of God maketh rich and he addeth no sorrow with it Where Gods blessing is there sorrow cannot be if it be in perfection and fullnesse as with Adam But now that sin hath entred into the world and the curse of God by sin a man cannot use any power of soul or part of body without vexation and toil the soul is vexed in its labour Eccles 1.13 I gave my heart to seek and search out by wisdom concerning all things that are done under the heaven this sore travell hath God given to the sonnes of men to be exercised therewith Let a man set a work his wisdom to finde out the secrets of actions he shall finde that travell sore and grievous to exercise and humble him therewith vers 17 18. I gave my heart to know wisdome and to know madnesse and folly I perceived that this also is vexation of spirit For in much wisdome is much grief and he that increaseth knowledge increaseth sorrow The labours of the soul the exercise of wisdome and knowledge in the means thereof is accompanied with grief and sorrow and vexation of minde The body is toiled and wearied in it's labour sweat forced out and strength weakned Gen. 3.19 In the sweat of thy face shalt thou eat bread Gen. 5.29 This shall comfort us concerning our work and toil of our hands because of the ground which the Lord hath cursed The curse of God upon the ground did not bring man labour but toilsome painfull afflictive labour This outward trouble which accompanieth all labour meeting with an inward love of ease and aversnes unto labour must needs further and increase the same When a man findes himselfe unfit for action and therefore disquietnes will arise from that unfitnes it will make him backward thereunto but when he considereth disquietnes from within shall be met with outward trouble that cleaves fast even by the bond and tie of Gods truth unto all labour it will make him more backward Most of all are these causes of sloth found in spirituall actions inward and outward disquiet 1. Because our greatest weaknes and insufficiency lies in spirituall actions mans perfection in innocency was to be after Gods Image so that though he could perfectly dresse and keep the garden do the work of his particular calling rule and govern all the creatures put under his feet yet he could best do those works that come nearest to the works of God spirituall and divine actions love the chief good and delight himself in communion with God on the contrary now he hath lost the Image of God he can do any thing better then spirituall actions naturall and civil actions he can do but expresse no life of grace holines therein no more then a dead man can expresse naturall life And when God hath bestowed grace upon men yet that is but imperfect the contrary sloth doth remain spirituall actions are still above and most contrary to the naturall temper so that the soul quickned by grace is most unfit for them therefore most disquiet will thence arise to their souls which will make them more backward to them then to other actions any farther then faith assisted by the Spirit of God doth apply and make use of the all-sufficiency of Christ doth not experience tell us that the vexation which ariseth from sense of insufficience unto spirituall duties doth keep back and is a continuall clogge unto them in the way to such performances Beside our nature is enmity to the law of God Rom. 8.7 therefore most enmity to that which is most Gods law as the commandments of the first table 2. The curse lies heavier upon spirituall actions the curse of sorrow that attends actions for where the blessings of comfort did most appear there the cause of sorrow will be most manifested but the blessing of comfort was especially contained
the lesse labour about them the more worth the more labour Thus our Saviour doth expresse things Matth. 6.33 speaking of earthly good things he saith they shall be added to us cast in as an over-plus but speaking of heavenly things he bids us seek the kingdom of God take pains about that diligently imploy our selves we must take no pains about earthly things in comparison of the pains we take about spirituall things 3. It will help to our prizing of the spirits assistance and consequently to our thankfulnesse for it not to attain it without pains our knowledge of the worth of heavenly things is but little it is increased by experience of the difficulty in attaining them evil things come easily good things hardly and the more we know the worth of the spirits assistance the more we shall value and prize it Beside if the spirits assistance should not be so precious in it self as it is yet it is of worth to us if we attain it by diligence for it costeth us much and what we pay much for we set store by And according as we prize the spirits assistance we shall be thankfull for it the greater good it is the greater mercy from God to us and the more cause of thanksgiving If thus it be that fervency in Gods worship will not be had without diligence because of the weaknesse of grace the strong opposition against it and the necessity the supply of the spirit then sloth will hinder our servent worshipping of God for that is clean contrary to diligence and doth destroy that where it prevails 2. Sloth hinders our fervent worshipping of God as it gives advantage to Satan the enemy thereof Satan hath alway a ready minde to hinder us in Gods service but he hath not alwaies the same advantage therefore he walks to and fro seeking advantage Sloth gives him advantage not onely as it is a corruption contrary to fervent worshipping of God and suitable to the Devils dispositition whereby he worketh but also as it is a fit corruption whereby to screw into the soul the Devils temptations against the fervency of Gods worship as the difficulty uncomfortablenesse needlesnesse unprofitablenesse thereof all these sloth stands ready to entertain and is increased thereby If lesse will serve what needs more If it be so hard a thing to serve God with earnestnesse if there be no profit nor comfort in it who would take the pains though he had a love to pains Much lesse where there is no love as in sloth The diligent man hath much adoe to withstand these temptations they cause often waverings and staggerings in them and present abatements of diligence they make their hearts cold within them much more must they take hold of the slothfull who are prepared and ready for such temptations Beside sloth doth give advantage to Satan as it doth make no use of appointed strength against him Duties of preparation unto more solemn worship are means of strength against Satan labouring to hinder our fervency in Gods worship thereby we shake off sloth stirre up diligence procure the presence and power of the spirit But sloth will either neglect duties of preparation or carelesly perform them and so the soul is stripped of that strength against Satan Watchfulnesse in duty is a means of strength against Satan but watchfulnesse is too painfull for sloth resisting of stirrings of corruption and temptations of Satan in duties is a means of strength against Satan Jam. 4.7 Resist the devil and he will flee from you He is a most impatient discontented creature and cannot indure to be resisted he will not there abide but resistance of Satan is too painfull for sloth it will not be done without a detestation of his temptations and an increase of attention to Ordinances in hand 3. Sloth hinders our fervent worshipping of God as it doth grieve the holy spirit and make it withdraw his working and assistance it grieves the Spirit of God 1. As it is contrary to its nature which is all life and action compared to things most stirring and active as the fire the winde 2. To its command to be fervent in spirit to be zealous to be diligent not to be slothfull 3. To its title when it is called a spirit of promise Eph. 4.30 for sloth is not the condition and way of the promise but diligence 4. To its operation and working which is to baptize with fire Matth. 3.11 The spirit doth besprinkle the soul with inflamed affections toward God and his service Sloth being thus contrary to the spirit must needs grieve the spirit and the spirit grieved will reserve its assistance without which we cannot fervently worship God Vse To inform us 1. That God hath but little fervent worship For 1. All unregenerate men are overwhelmed and drowned in sloth there is not so much as a seed or principle of diligence till grace come into the foul all the service therefore of men destitute of grace is cold and heartlesse whatsoever it may seem such onely as sloth will afford and how full are our Congregations of unregenerate men and women 2. There are many lazy and slothfull Christians that do indeed perform duties in publike and private but they make no labour of them they take no pains to prepare and fit their hearts they are not diligent to get the assistance of the spirit they say not with David 2 Sam. 24.24 I will not offer to the Lord a sacrifice of that which cost me nothing they do not offer the Lord costly services but cheap such as cost them nothing all their preparation to the duties of the Sabbath is family duties and it were well if they did perform them so much the more carefully No wonder that they are thus idle in Gods service grace for want of ordinary exercise is sluggish they do not use their faith love and spirituall wisdom in their callings and how should they be diligent in Gods worship Their diligence is taken up other wayes in some about some lust they savour It was their case Iames 4.2 3. Ye fight and warre yet ye have not because ye aske not ye aske and receive not because ye ask amisse that you may consume it upon your lusts They were so busie about their contentions and wranglings amongst themselves that they could not pray at all or if they did pray it was for their lusts sake to get advantage unto them Thus a man may be conversant about good duties and his end not be Gods worship but his own corruptions that they may not be discovered that the ragings of conscience may be quieted that he may the more easily compasse his corrupt and sinfull ends The diligence of others is taken up aboâ—t matters of the world meat drink apparell riches This was their case Iohn 6. they seem to take much pains to enjoy Christ his ministry and miracles they compasse land and sea after they had enjoyed him at land they take ship and follow
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
which cost him nothing The worship of God should cost us something in carefull preparation and serious observation the weale of our mindes and affections sâ—ould be laid out thereabouts Our carelesnesse â—oth either cha ge God with ignorance th 〈◊〉 knows not what we offer â—or with neglect of his own glory that he regards not how we worship him 3. To perswade us unto this instant worshipping of God to presse forward unto a further degree of affection a greater measure of life and fervency in every holy performance I will use the Lords own arguments to presse hereunto they are two Rev. 3.19 20. Drawn from 1. The danger 2. The benefit 1. The danger as many as I love I rebuke and chasten be Zealous therefore However God deal with others if he finde his beloved luke-warme he will make them smart he will correct them as a father doth his sonne and the rather if his words of conviction will do no good God will first rebuke and then chasten first correct by words and then by deeds Better any chide then God his words have in theÌ„ more wisdom and power then any other and therefore carry a greater strength of love or anger one word of love will lift the heart to heaven though never so heavy and one word of anger will make it sinke to hell What is the effâ—ct of Gods chiding words see Hab. 3.16 they will make the body tremble yea rottennes to seize upon it And what meane those burning feavers that are abroad that are excessive in heat but to check our coldnes in Gods service What those fiery darts of Satan thrown against the godly feares of hell and feeling of Gods wrath in some and raising lusts of anger and uncleannes in others but cold service of God What meanes the plague that raging hand of God that zealous messenger that makes quick dispatch of persons and families but our carelesse worshipping of God What rumors of wars threatnings of the sword the instrument of Gods zeale and fury but our coldnes If we would escape these feirce fiery afflictions take we heed of cold service get we burning flaming hearts God will fire out this coldnes by one 〈…〉 oâ— other 2. The benefit 1. Christs presence 2. Communion with Christ 1. Christs presence If any man open the doore if the heart be inlarged with love desire Christ will come in he will come in as a King of glory gloriously manifest himself What is the reason that Christ is so farre from the soul in holy duties but because our hearts are shut there is no roome for him no desire after him no delight in him Wee should have more sense of Christ with us were our hearts more lively Though Christ hid himself whilst he reproved the ignorance and unbeleife of the two Disciples yet when their hearts burnt within them at his Doctrine he made himselfe known unto them Luk. 24.16 25 31. 2. Communion with Christ 1. In comforts 2. In glory 1. In comforts 1. He will sup with us 2. We shall sup with him 1. He will sup with us the affections and graces we expresse in holy duties shall be as food unto the Lord refreshing and comfortable contentfull and satisfying we then feast God as it were when our hearts are inlarged in love when our hearts are opened in holy performances to entertaine him When the warmth of our hearts is in our duties God will readily accept them take great delight in them we make him a supper of savoury meat such as his soule loveth How should God accept our duties take any contentment in them when we have better affections in our recreations businesses If a servant should minde his own occasions more then ours would we accept such service 2. We shall sup with him No dainties can be wanting where God is the feast-maker He makes a feast of fat things the best things that heaven can afford yea that the God of heaven can afford Isai 25.6 Sense of his love peace that passeth all understanding joy unspeakable and glorious Psal 16.3 The Lord is the portion of mine inâ—â—râ—â—â—nce and of my cup not onely is God ours in the generall to live upon as an inheritance but he is the portion of our cup he is in every particular mercy that is measured out to us he is the comfort and strength of it They that feast with God shall be abundantly satisfied with the fatnes of his house and drinke of the river of his pleasures for with him is a fountain Psal 36.8 9. And that we may not misse of these benefits the Lord doth urge them upon us from consideration of his patience and paines to make us fit I stand at the doore and knock He useth the force of ordinances and afflictions with the rod of his mouth and hand he strikes to get the doore of the heart open that he might feast with us and we with him 2. Communion in glory Rev. 3.21 To him that overcometh will I grant to sit with me in my throne Such as conquer their coldnes their remissnes and carelessnes in Gods worship shall partake of Christs Kingly office to subdue corruptions to overcome Temptations Why are corruptions so lively but because we are cold in ordinances the meanes of deading them Why are corruptions and Temptations strong and above us but to keepe us lively in Gods worship Ease breeds security troubles do provoke and stir up graces The overcoming soul shall finde a mighty power in ordinances and providences The power of a King is a commanding conquering power And that we might be assured of this fellowship with Christ in his throne he adds as I overcame and am set down with my Father in his throne which doth imply 1. That it is matter of striving warring will not be had with ease will cost somewhat 2. When we have met with most difficulty then shall we most partake in Christs glory so Christ first overcame and then sate downe 3. This is Gods way and wonted course his servants must winne the crowne ere they weare it so God hath dealt with Christ the Lord and so will he deale with his members CHAP. II. The first hinderance of instant worshiping of God Despising of his worship MAL. 1. part of the 6. Despise my Name HAving lately handled the point of instant worshiping of God and considering the great need of it in these carelesse dayes I purposed with my selfe not to leave it thus but to shew you the hinderances of Gods servent worship and the helpes thereto and both together the contrary to any hinderance being an helpe The first I will pitch upon is in this text despising of Gods prophets a fault here expresly charged upon the priests but implicitly and inclusively upon the people as our Saviour in his letter to the Church doth addresse himselfe in the beginning to the Angel of the Church but in the conclusion sheweth that he intended the whole Church He that hath cares lâ—t him heare