make their soules weake and so weary of the duty When Moses chod with Aaron and his sonnes Levit. 10.17 to the end because they had not eaten the sacrifice in the holy place that day his sonnes were destroyed his answer was Had I eaten it would it have been accepted Why not oh he could not have done it with any chear and comfort so heavy a hand of God having lately befallen him and therefore he should have been weary of the service and then God would not have accepted it if thus the heart be weary having no desire or delight the body will be weary for that followes the disposition of the soul the soul carrieth the body with it which way so ever it goeth There is a wearines proper to the body when the strength thereof is spent and the spirits exhausted and so the body is left weak and feeble and so weary of any further action because it hath no strength There is a foure fold cause of exhausting the strength of the body and so making it weary of Gods service 1. The orâ—ginall corrupt disposition of the body by reason of sinne whereby it withholdeth and dryeth up it's strength from that which is good but freely expendeth it upon that which is evil Thus naturally the eyes had rather looke upon a company of sinners then a company of Saints see a company in the ale-house rather then in Gods house prophaning the Lords day then serving him the eare had rather hear evil then good the feet had rather walke to any sinnefull meeting on the Lords day then to the house of God Rom. 6.19 20. The Apostle saith We naturally give our members instruments of unrighteousnes there is no unwillingnes in us but we readily part with them all at sinnes motion nay we are free from holines will have nothing to do with that not any part of our bodies but we are servants of sinne all for sinne And this disposednes to withhold the strength of our bodies from Gods service and to give it unto sinne remains in part in the godly 2. The strength of the body is spent in sinnefull actions sometimes Jer. 9.3 They weary themselves to commit iniquity Particularly the sins of uncleannes and drunkennes do wast the strength of the body Prov. 5.11 The holy ghost tells what shall be the end of the unclean person a mournfull end thou mourne at the last when thy flesh and thy body are consumed And doth not experience tell that men are forced to ly in their beds or keep their houses on the Lords day because they have drunk so hard in the week or on saturday that their bodies are weak and tired The sinne of idlenes doth weaken the body strength used doth encrease and not used doth decay beside the nourishment taken for want of exercise doth turne to corruption and so rather weaken the body then nourish it none more weary of any imployment and of the service of God then idle persons 3. The strength of the body is exhausted sometimes by naturall distempers sicknesses diseases either such as are continually with men which is the case of some or such as lie upon the body at particular times onely the case of others 4. Sometimes foregoing recreations and businesses of mens callings do so spend the body that it hath no strength lest for Gods service The body thus wearied will reflect upon the soul 1. In regard of sympathy agreement and like affection between soul and body what the body delights in the soul doth in measure delight in and what the body is weary of the soul will in measure be weary of 2. As it doth expresse and act the wearines of the soul by reason of sin for so the wearines of the soul is increased and the contrary strength of the soul desire and delight weakned 3. As it is an unfit instrument to expresse the desire and delight of the soul if those affections may not be expressed they will decay and weaken 4. As by the eies and ears it doth let in new objects of delight the soul by sin is new fangled will entertain them and so grow weary of former delights The soul doth expresse its wearines 1. By letting loose thoughts and affections it will not keep them bound but suffers them to wander about for refreshment 2. In thinking the service hard painfull grievous 3. In thinking the time long that is spent therein wishing the same at an end The body doth expresse its wearines 1. By restlesnesse it cannot rest in any position or gesture of it but as a door upon the hinges turns first one way and then another 2. By letting the eies and ears loose to all objects to chuse their delights where they please 3. By speeches too if occasion serve as here they are brought in saying when will the new moon be gon If they did onely say so in their hearts yet God saw they would say so with their tongues if occasion were offered therefore he sets it down so How doth wearines weaken our worshipping of God 1. Wearines in the very nature of it is weaknes a deniall an absence of strength and actions performed in weaknes must needs be weak wearines denies the strength of the minde Can a man think well of what he is weary It denies the strength of the will Can a man be willing of that he is weary of What be willing of a burden It denies the strength of the affections a man will neither desire nor joy in what he is weary of and if the strength of the soul be denied the strength of the body also will be denied and that service which hath neither strength of soul nor strength of body must needs be weak service 2. As it is contrary to the spirit 1. To the nature of it which is a spirit of liberty and freedom a spirit of desire and delight a spirit of Adoption opposed to a spirit of bondage Rom. 8.15 The spirit of a childe which a spirit of love a childe doth his fathers commands with desire and delight he loves his father joyes in him therefore in his commands 2 Cor. 9.7 God loves a cheerfull giver wearines being contrary to the spirit must needs damp that hinder the assistance of it in worship 2. To the work of it 2 Cor. 3.17 Where the spirit of the Lord is there is liberty sin is compared to cords Prov. 5.22 to a snare 2 Tim. 2.26 because it takes away a mans liberty and free will unto that which is good when God calls a man to any duty his will is not in his own power he is not able to move thereto no not in desire God therefore is said to work the will Phil. 2.13 there is no will till God work it But when the spirit of God comes into the heart it breaks the cords and snares sets the will at liberty unto God 2 Cor. 8.3 The Churches of Macedonia were willing of themselves to minister to the Saints to
and pains-taking in the same doth chear and awaken both soul and body 2. A present senselesnesse of the necessity of watching both to attain good and prevent evil A sleepy conscience makes a sleepy body when that doth not its office as a monitour to warn and presse unto duty the conscience is made thus sleepy and so senselesse of good to be found or evil to be prevented by watchfull performance of duties two waies 1. By some false opinion and errour of minde some false representation of things some false conclusion drawn sometimes from some truth whereby the conscience is deceived and so cast asleep Matth. 25.5 Whilst the bridegroom tarried the Virgins slumbred and slept from this false opinion that it was no matter if they slept in time of the bridegrooms tarrying and no good was to be gotten by waking and watching unlesse the bridegroom had been at hand which was false contrary to that of our Saviour Luk. 12.35 36 37. Let your loins be girded about and your lamps burning And ye your selves like unto men that wait for their Lord when he will return from the wedding that when he commeth and knocketh they may open to him immediatly Blessed are those servants whom the Lord when he commeth shall finde watching Verily I say unto you that he shall gird himself and make them to sit down to meat and will come forth and serve them Something is to be done when the Lord delayeth his comming unto us according to his promise and our expectation we are then to wait for him and it is not in vain so to do for by that means we shall be ready to entertain him speedily when he commeth and shall receive more honourable acknowledgement from him So ver 45. If that servant shall say in his heart My Lord delaieth his comming and shall begin to beat the men-servants and maidens and to eat and drink and to be drunken Why doth the evil servant miscarry himself thus in the delay of his Masters comming but from a false opinion that there was no danger in his misbehaviours unlesse his Master were comming and at hand contrary to what our Saviour addeth v. 46. The Lord of that servant will come in a day when he looketh not for him and in an houre when he is not aware and will cut him in sunder and will appoint him his portion with the unbelievers Though God come not presently unto misbehaving men yet that will not take away their danger he will come soon enough and too soon for them and bring recompence enough though he delay and that they may resolve upon as sure and certain In like manner had men true and present apprehensions of the benefit of watching in time of Gods worship and the danger of sleeping they would leave sleeping and fal to waking but they are deceived by a false opinion that there is no good to begotten by waking nor evil to be found in sleeping and so they are senselesse not at all affected with the good of the one or evil of the other 2. The conscience is made sleep and so senselesse of good to be obtained or evil to be prevented by waking in the time when God is to be worshipped by some sin committed but not repented of whereby grace is dulled and the awaking quickning spirit of God grieved and withdrawn This was Ionahs case when he had fled from Gods work against his knowledge and conscience the grace of God was so dulled and his conscience made so sleepy that whereas he should have spent his time in confessing his sin and humbling his soul and seeking peace with God he settles himself to sleep Ionah 1.5 yea in time of the storm when the naturall consciences of the heathen did call upon them to pray and would not let them rest Ionahs conscience was so sleepy that it suffered him to continue his sleep which had it been waking and restlesse it would not have done Not Ionahs conscience but the ship-master doth awaken him and that with upbraiding his sleepinesse What meanest thou ô sleeper arise call upon thy God Thus the conscience of a godly man after sin committed may be more sleepy anâ— more hardly awaked then the conscience of a naturall man Ionah having sinned his conscience was sleepy and he not sensible of the good of waking and praying and returning into the way out of the which he was gon nor of the danger of sleeping in sin the way to pull down the awaking judgements of God as it fell out So when men even good men come to the house of God in their speciall sins unrepented of they come with sleepy consciences not sensible of the good found in watchfull attendance upon the Ordinances nor of the danger of drousines and sleepinesse and a sleepy soul makes a sleepy body yea they sleep fast whom sin rocks asleep 3. A third cause of sleep in time of Gods worship is wearinesse when the spirit and body is tired and so made fitter to rest then to labour This wearines that brings on sleep comes 1. From toiling and over-working the body in other occasions Iudges 4.21 Sisera being weary falls fast asleep to the losse of his life When men come to family duties with overwearied bodies or to the house of God having overtoiled their bodies in the week or allowing themselves too little sleep on the Saturday night they are fitter to sleep then to perform duties 2. This wearines that fits the body for sleep doth also come from the length of good duties we are imperfect creatures and can endure but a measure in the best actions though they be most comfortable Act. 20.9 The spirit of God speaking of Eutychus sleeping at the Word doth adde that Paul was long in preaching thereby intimating that it was some cause of his sleep through the weaknes of nature 4. There is something also sometimes in the season of the time when duties are performed in the night So in the forenamed place Act. 20. where Eutychus is founâ— slâ—â—ping at Pauls sermon it is also recorded that Paul continued his speech untill midnight being to depart on the morrow Now it was grown to a slâ—eping season The bodies of men are more dull and heavy in the night then in the day because of the absence of the warm and reviving beams of the sunne the coldnes and darknes of the night It is not good therefore to chuse the night to spend in holy duties unlesse there be some necessity or speciall occasion on the next day Necessity and speciall occasion will make sleep depart from our eies Iacobs care of his sheep and feare of their danger kept him from sleeping in the night Gen. 31.40 The same man afraid of his brother Esau whom he was to meet the next day spent the night in prayers and teares Gen. 32.24 there wrestled with him a man till the breaking of the day Luk. 6.12 13. our Saviour spent the whole night in prayer when he was
the way if he were an enemy we were bound to do it for God hath more care of men then of Oxen 1 Cor. 9.9 10. Much more if he were a friend should we do it Exod. 23.5 If thou see the Asse of him that hateth thee lying under his burden and wouldest forbear to help him thou shalt surely help with him A man was bound to help up his enemies Asse lying under a burthen and in case new and fresh thoughts of hatred came into his minde and he should say in his heart he is mine enemy I have no good will unto him I will not do to him that good turne he was to lay aside all and in any case to help him to lift it up And is not a sleeping man in Gods worship under his burden even the heaviest burden sin which sinks the soul to hell and doth not waking take off this burden and doth not sleeping continue this burden on them and they that suffer them to sleep suffer them to lie under their burden which shews a want of mercy which God would not have us to shew unto the beast that lies under the burden no not the beast of an enemy much lesse to the beast of a friend and least of all to our neighbour himself This fault is the greater if we shall enquire into the same in the causes thereof 1. It proceeds from want of love Were there that affection to our neighbours good should be we would not suffer them to lose that good they might get nor to sin by sleeping but as sin hath made man defective in love to himself therefore he sleeps in Gods worship so much more hath it made him scant in love to his neighbour and therefore he suffers him to sleep Levit. 19.17 Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Why must a man rebuke his neighbour and not suffer sin upon him The reason is rendred thou shalt not hate thy brother So when we suffer others in sin and particularly in sleeping and do not labour to help them it is from want of love To neglect a duty to our brother is a sin but to neglect it for want of love is a greater sin not to awake a sleeping brother is a sin but not to wake him for want of love to him is a double sin yet thus it is we do not awake those that sleep because we are wanting in love unto them 2. Another cause why we doe not wake sleepers is a conceit an ungrounded conceit that God hath not committed to us the care of our neighbours but it is enough if we look unto our selves the common proverb though ungodly shews what is in mens mindes every man for himself and every one look to one That there is such a conceit in mens mindes as appears further by Cains answer to the Lord which was no put off for that time but did spring no doubt from a principle seated in his understanding The Lords question did import a care that lay upon Cain concerning his brother Gen. 4.9 Where is Abel thy brother Cains answer doth acknowledge no such duty of care belonging to him I cannot tell Am I my brothers keeper he knew not where he was nor did he conceive it to be his duty to know what became of him he did not apprehend that the care of his brother did lie upon him So surely men think it is not their duty to take care of their neighbours contrary to the Commandements of the second table which are summed up in this one word Thou shalt love thy neighbour as thy self what care we take of our selves in the first place we must take of our neighbour in a second place To neglect our duty to our neighbour is a sin but to neglect it upon this ground because we think it is no duty is a double sin to deny both our duty and the command of God 3. A third cause why we do not waken sleepers is a base and unchristian fear that we shall anger them they will be displeased at us grant it be so Shall we runne upon Gods displeasure to avoid mens If thou awake thy neighbour he will be displeased and if thou awake him not God will be displeased make thy choice of Gods displeasure or mans shew thy self holy and not corrupt let holy fear of Gods displeasure banish corrupt fear of mans displeasure Wilt thou esteem thy affliction a greater evil then their sin when they stand in competition If thou do awake them and they be angry it is but thy affliction which is thus sweetned that it befalls thee in a way of obedience thou dost endure it for doing thy duty if thou suffer them to sleep thou sufferest them to sin nay thou sinnest thy self in that thou doest not thy duty to keep them from sin Not to awake them is a sin but to forbear upon this ground lest we should procure trouble to our selves is a greater sin to preferre our comfort before the preventing of their sin and our own Many objections come to be answered in this case 1. I see one sleep indeed but I cannot reach him he is so farre from me Answ If thou cannot reach him thy self yet speak to some body else if thine eie cannot make use of thy hand to wake him yet let it make use of some other mans hand if thou stirre up and provoke another to doe it it is all one as if thou thy self didst it beside I have seen some lengthen their arm with a staffe to call others into their seats and had they as much affection to the souls of their neighbours as to expresse coursity they would lengthen their arms with a staffe also to waken them 2. Object They who are neerer then I will not do it though I be within reach and why should I doe it since they that might better will not Answ The question is not what they who are neerer doe but whether they do well or ill if they doe well in not waking them do thou follow them if they doe ill thy best way is not to follow them Exod. 23.2 God saith Thou shalt not follow a â—â—ltitude to doe evil much lesse one man What argument is this others will not obey Gods command will not help their neighbours out of sin will expresse hatred unto them therefore I will do so toâ— because others neglect thou shouldest resolve the rather to do it neglected obedience is the more obedience because neglected it will not be done at all unlesse thou doe it This is one reason why Gods people are called his portion because they make up that losse of service God sustaineth in the world Object 3. They are my betters that sleep and it will be thought presumption and unmannerlinesse in me to awake them Answ 1. Thou maiest then desire those to doe it that are equall to them or neerer equality then thou 2. If
their sleeping when they should not and an intimation of punishment by present disquiet Sleep on now what could they now sleep No if you mark the following words behold the houre is at hand and the sonne of man is betrayed into the hands of sinners rise let us be going behold he is at hand that doth betray me How could they both sleep and rise and be going A signe our Saviour did intend to speak ironically i. e. to mock at their restlesse condition so bidding them to sleep that they might well perceive he intended no such matter which is the bitterest kinde of reproof jestingly to bid a man to doe a thing when he knowes he cannot doe it to make a rest of a mans trouble So when God shall cast men into restlesse coâ—ditions and they shall apprehend God bids them sleep now when yet they cannot sleep i. e. doth not pity their want of rest but rather mock at their misery as Prov. 1.26 how heavy will it be before Christ did thus bitterly reprove them their sleeping brought a confusion upon their hearts Mark 14.40 They knew not what to answer they had no excuse for themselves How much more when the godly are in affliction will it trouble and God shall then lay it home to their hearts 2. Consider that proverb of Solomon Chap. 23.21 Drousines shall cloath a man with raggs Is it not true spiritually as well as bodily Were not the Disciples ragged and uncomely when they fled from their Master and Peter especially a man of a poor torne and distracted soul when he denied his Master with swearing and cursing In like manner drousy Christians are ragged Christians of distracted spirits of uncomely conversations How can it be otherwise when they sleep out those Ordinances wherein they should put on the Lord Jesus How did Dalilah get God from Sampson but by getting him asleep and in his sleep causing him to break his Covenant with God by cutting off his locks So whilst men sleep in holy duties God goes from them and they are not awaâ—e for thus the way of intercourse between God and them is shut up 3. Hath not the spirit of God some respect to this sleeping in that Scripture-phrase which the godly have occasion to make use of in their afflictions finding somewhat suitable thereto in the providence of God Psal 44.23 Awake why sleepest thou oh Lord God sometimes doth no more for his people in affliction in their apprehension then a man asleep we call and cry desire others to call and cry for us times and daies doe passe over our heads yet God sleeps still he doth nothing for us our afflictions doe continue Doth not this suit our dealing with God we sle p in his service therefore he sleeps in our occasions When we are in affliction and none can help us but God and we cannot perceive that God doth take any course for us Now in Scripture God is said to sleep and when we finde it so have we not just cause to consider whether we have not slept in Gods service And if so God will not awake till we be humâ—led for that sin As therefore â—e would have God wake and â—tirre about in our troubles when no body else can doe us good let us take heed of sleepâ—ng Prov. 28.9 He that turneth â—way his ear from hearing the Law â—ven his praier shall be abominaâ—ion doe not men turne away their ear from hearing the Law when they sleep in time of the preaching of the Word If God therefore will not come neer their praiers he will sleep as it were in their afflictions when they pray to him Quest How may we be helpâ—d against sleeping in time of Gods worship Answ Somewhat must be done Before In time of the worship of God After The things to be done before are these â— Allow thy self conveni nt sleep the night before the Lords day doe not then abâ—iâ—ge thy self that thy body should have cause to complain thou hast done it wrong therefore it must make bold with God Nor take too much that also will make thee lumpish 2. Moderation in diet feeblenes and faintnes thorow want of food will cause sleep so also will fullnes therefore doe thou so order thy fasting or feeding as experience tells thee will best conduce to thy waking 3. Moderation in weekly labour i. e. when we manage them with dependance upon God for wisedom strength and blessing Psal 127.2 So the burden somnesse in measure is â—aken away and our bodies have not that vexatious toil whereas if we think to carry our occasions with the strength of our own abilities the whole burden will lie upon us so shall we be overwearied and unfit to wake on the Lords day 4. Pray before thou come for Gods quickning spirit to thy soul that quickned will quicken thy body 5. Love not sleep It is a phrase the holy Ghost useth Prov. 20.13 It is one thing to take our naturall rest in time convenient another thing to have an affection to drouse and slumber when we should otherwise be imployed so we shall bring our selves to an habit and custom of droâ—sinesse which will not be shaken off on the Lords day The things to be done in time of Gods worship are 1. Intention of soul and attention of body intend thy thoughts and affections to the Ordinance in hand and attend with eies and eaâ—s carelesnesse is the mother of drousinesse Prov. 19.15 2. Disease thy body If thou finde thy self drousy and shalt soule thy self to ease thou shalt increase thy drousines 3. Desire them that wake to watch over thee and chase away thy heavines by their freequent stirring of thee 4. Lift up an ejaculation to heaven in midst of thy heavines â—rom the bitternes of thy heart â—nd inward opposition of thy â—ullnes that help may come â—rom heaven though there be â—one upon earth The things to be done after Gods worship are 1. Family repetition of the word so should men discern how they wrong God his worship themselves and theirs when they finde all lost by sleep 2. Secret calling of our selves â—o account how we have spent â—he Sabbath so it would appear how ill sleeping becomes that day and the duties of it 3. Renew our godly sorrow for this sinne It worketh repentance change both in heart and life 2 Cor. 7.10 It is a work of the new man therefore doth mortify the deeds of the old man it is a fruit of the death of Christ therefore will dead this sinne of sleeping 4. Burden thy thoughts and affections with it the week thorow so shalt thou be weary of it on the Lords day but if it lie light the week thorow it will be no burden on the Lords day Object Here come old age in the last place to plead its infirmity Answ 1. Nature is infirm by age and so is corruption 2. There are promises of bringing forth fruit in age Psal 92.14 of renewing the youth as the
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
in spirituall actions because a man in them did come nearest to God and had most to do with him the fountain of comfort therefore the curse of sorrow is most found in spirituall actions because in them naturally a man is furthest from God and doth â—east expresse him And though the godly do finde much sweetnesse and comfort in holy duties more then in other actions yet they tast of the curse here more then elsewhere they finde more travill trouble and sorrow attending spirituall actions then any other the sweat of their browes and wearines of their bodies is not so troublesome as the pain of their hearts in holy duties their generall calling is more sorrowfull and bitter then their particular an harder matter to keep their thoughts close to good duties then to their particular callings their mindes are more vexed and their bodies more tired in good performances then with so much labour any where else If most disquiet from within and from without be found in spirituall actions then there is most cause of spirituall sloth This spirituall sloth that hinders our fervent performance of good duties is improved and increased sundry wayes 1. By ignorance of three things 1. Our necessity and want of spirituall actions we see not what need we have to pray much and hear much because we naturally want Gods favour grace apart in heaven and they that are renewed have but little grace much to do with it and much opposition against it yet know not what need they have of the increase of grace When our Saviour commandeth his Disciples Matth. 6.31 33. to take no thought saying what shall we eat or what shall we drink or where withall shall we be clothed But first seek the kingdome of God and his righteousnes doth he not give us to understand that they and so we are more sensible of wants for our bodies then for our soules that we had need be called from the one unto the other 2. Ignorance of the worth and excellency of holy duties which have a worth above other actions inasmuch as they are commanded in the first place do require more expression of grace do more immediately concern God do bring more honour to him we do duties on Gods day and at other times because God commandeth them others do so and we are wont so to do but we look at them as mean work as poor imployment we do not see the hidden worth and excellency of them It is not in vain that the Lord saith Isa 58.13 they should call the Sabbath honourable It is one thing to keep the Sabbath and another thing to keep it as an high day a day of honour thinking our ordinary worldly thoughts words and works too mean and base for it we perform good duties but we know not the honour of them if we did we should not be ashamed of good speeches and actions as if they were matter of shame rather then honour 3. Ignorance of the benefit and good that redounds unto us by the performance of good duties as increase of our communion with God increase of his Image in us increase of peace and comfort increase of all other good things Why doth God so frequently use the argument from the benefit to move us unto performance of them but to declare our ignorance herein as well as to declare his bounty and to meet with our self-love and desire of our own good If we know experimentally the trouble and toil of good duties and not so well know our want the worth and benefit of them how should we but be backward unto them as disquieting us without any great necessity worth or benefit to countervail that disquiet 2. Spirituall sloth is improved and increased by false reasonings in our mindes For instance 1. Lesse frequencie in performing good duties and fervencie will serve the turne and if lesse will do what needs more Are not the hearts even of the godly apt to say what need we be so often in prayer and take so much paines with our hearts therein surely God is not so strict nor the way to heaven so streight Why doth the Apostle call for all diligence in the adding of grace to grace 2 Pet. 1.5 and in making our calling and election sure vers 10. but that we thinke a little will serve Why doth our Saviour call the way to heaven a strait gate and narrow way Maâ—th 7.14 and command us to strive to enter in Luke 13.24 but that we are not easily possessed that so much paines is required in good duties as indeed there is especially others do cry out of them as prodigalls that take much paines in hearing praying and are not backward to say that they hope to get to heaven with lesse adoe and if lesse will not serve God helpe them That there is no need of so much paines in good duties they undertake to prove by experience others say they have done well others have done well in times past and do well now that take not so much pains spend not so much time in good duties labour not so much with their hearts were not such and such honest men were they not well thought of of the Church of God are they not gon to heaven dare you think otherwise yet they were not forward strict and precise as some they went on fairely and made not so great a noise and stirre in religion Are not such and such now well thought of you would be loath to think they do not fear God that they shall not go to heaven yet they do not so much as keep company with the godly you can discern in them no great labour and pains-taking for heaven one may therefore do well and get well to heaven where nothing will be wanting without so much adoe the labour then is well spared so saith sloth spare what one can but reason grounded upon experience saith a man may do well without so much labour therefore spare it This reasoning is false for suppose some have gotten to heaven and shall get to heaven that are not so diligent in good wayes and so shall do well in the end yet they do not so well in the way Who knows what smart their sloth costs them in life in time of sicknes in the houre of death who knows what peace comfort grace what heaven upon earth they deprive themselves of who knows how God in Ordinances would raise them up to heaven and come down from heaven unto them were they more carefull to take pains Nor do they so well in the end they shall have lesse grace and glory in heaven lesse of God and so be lesse happy They shall have a crown but not be set with pearls they shall sit in thrones but not so near the King of Kings as others they shall be filled with the rivers of Gods pleasures but their vessells shall not be so able to contain as others 2. There is no profit in performing good duties we
to chuse his apostles the next day And in the place where our text is when he was presently to be betrayed by Iudas and apprehended by the souldiers he prayed and prayed again and had no sleep in his eies though his disciples were so sleepy that they could not hold open their eies When Paul was to depart on the morrow and the disciples to see his face no more he continued his speech untill midnight without any drousines If we will spend the night in holy duties there must be something beside the bare duties to keep us awake some awaking necessity or speciall occasion it will not be sufficient that we are loth to spend the day there must be some circumstance which will so stirre the the affection that it will stirre and disease the body Nor is it good to put off family duties till late at night unlesse we think God will be served with sleeping instead of praying These instrumentall causes I have been speaking of are over ruled by the principall cause God to punish such sinnes as these 1. Idlenesse in our particular callings Is it not just with God that they who are drousie in the occasions that concern their bodies should be drousie in the matters that concern their soules 2. Overmuch labour in their callings Is it not just with God that they who spend too much paines upon their own callings should spend too little upon his service too much upon their bodies and too little upon their soules 3. Heartlesse worship of God when men bring God a body only and take no care to bring the soul it is just with God they should not give so much as a body but rather sleep 4. Pride in spirituall abilities Is it not just with God that they who are conceited of strength should expresse weaknesse as they do that sleep and shall we think the Devil hath his hand out of this sleeping It is sure we oppose him in Gods service more then elsewhere therefore he will oppose us most He helps men to over-weary themselves in the week whereby they are unfit for the Sabbath He helps them to chuse the Saturday night to spend till late in triviall occasions for ordinarily of all dayes in the week men chuse Saturday night and Sabbath night for occasions of least moment the worst chosen time in tâ—e week for Saturday night they should be preparing them selves and Sabbath night considering how they have spent the Sabbath a signe the Devils hand is in the choise He suggests unto men that there is no benefit in watching no danger in sleeping he helps men that are naturally heavy to settle themselves easily to hang down their heads and shut their eies as furtherances He can if God permit cast an heavinesse upon a man He is compared to the fowls that picke up the seed and is not this our way shutting up the soul by sleep stopping the eare Quest How doth sleep hinder our earnest worshipping of God Ans We need not go farre to know that sense and experience doth teach every man the nature of sleep doth answer this question why is death compared to sleep but because they agree in somethings a sleeping man hath no more use of his senses then a dead man they are for the time bound up and suspended from their use if a man be in a fast sleep so that he cannot worship God at all For though the soul be able to worship God without the body as appeares by the working of the phansie in sleep and the separation of the soul from the body in heaven yet in those duties wherein the soul must be helped by the body as in all outward worship with others it cannot worship God if the body be asleep for herein the soul is directed by the eye and by the eare what part of worship to set about when to begin and when to make an end what order and decorum to keep for in publike duties we are so to worship God as not only God may be glorified by us and we bettered in our soules but also others may be edified in their worshipping of God which they cannot be by the works of our soules any farther then they appeare and break out in our bodies the actions whereof do flow into the eyes and eares of others If our sleep be not fast but rather a slumbring a drousines and heavines our service of God is marred for our bodies are unto our soules in this case as an hollow trunk stopped in the midst our eyes do but half see and our eares but half heare the sight dies in the eye and sound in the eare they come not to the soul there is no distinct understanding of the worship in hand much lesse any affection moved but a man in respect of hearing praying singing is like unto that man in a dream spoken of Isa 29.8 He dreameth he is eating and behold he awaketh and is hungry he dreameth he is drinking and behold he awaketh and is thirsty so men think they pray but when they a wake they know not what is prayed they think they heare but when they awake they know not what is spoken Vse The application of this point shall be first to them whom God helpeth against this sinne of sleeping in time of his worship they are waking and watchfull lively and stirring in holy duties sleep doth not then trouble them their duty is 1. To be thankfull unto God it is a mercy and a mercy denied unto many others Hereby we are kept from sinne and from much sorrow of heart which befalls others of the godly hereby we have that advantage to worship God and get good to our soules that others want It is not because thy heart is better or thy body better by nature then others nor because thou hast more grace or hast better improved grace then others but as Christ saith in case of knowledge To you it is given to know the mysteries of the kingdome of God so say I to you it is given to wake and watch in holy duties it is nothing of your own but Gods free gift be thankfull therefore It is no small mercy to do God lively service hereby our good is the more abundant the more sensible 2. Take heed of despising or hardly câ—nsâ—ring them that aâ—e very heavy in Gods worship though they sinne yet do not thou sinne also rather mourn thou that God should have such poor service and pity them that lose they know not what good who knows what a man loseth when he sleepeth a sermon while or prayer while If Peter had watched and prayed he had not so denied his master nor the disciples had fled and left their master for our Saviour bad them watch and pray that they might not enter into temptation had they watched and prayd they had not been so overcome of temptation who knows what the young man might have gotten for his soul by Pauls last Sermon had he not slept 3.
thou canst not doe so know it is no unmannerlinesse nor presumption to help thy betters against sin and to doe them a good turne God did never forbid thee to help thy betters to see their faults and to help them against them but hath commanded thee rather to doe unto them as thou wouldst should be done to thy self If thou have Gods command thou doest not presume and if thou help them against ill manners such as sleeping is thou doest expresse good manners 3. Thy care must be to do it respectively unto thy betters so as it may appear to them and others that it proceedeth out of love and is carried with respect do it in the least way of notice with care to hide it from observation 1 Tim. 5.1 rebuke not an elder but exhort him as a father that religion that teacheth duty to superiours doth also teach a respective carriage in the same that both the duty may be done to them to the utmost and their honour at the same time maintained Ob. 4. I am loth to awaken them that sleep lest I should put them to shame whilst others thereby take notice of their sleeping Ans Wake them therefore as privately as thou canst so it be done if thou canst with the skirt of love cover their infirmity and helpe them out of it both thou shalt do a double office of love 2. But suppose thoâ— cannot waken them without notice and so without shame yet it is better shame shou d rest upon them then sinne nay it may be shame when they perceive it is taken notice of may prevail much to keep them awake 3. Where a publike cause of shame is found in measure as sleeping is in a publike place and in publike duties if publike shame follow no wrongs done they may thank themselves Nay there is a due place of putting them to open shame that sinne openly 1 Tim. 5.20 Them that sinne rebuke before all men that others also may fear this indeed belongs to publike persons but private persons may occasionally put others to shame in a publike place without any fault at all or stepping out of their place Ob. If I do awake them they will sleep again and again and â—o it is to no purpose I therefore â—eave because I see it doth no good Ans 1. If they fail in their duty yet do not thou fail in thine our Saviour found his diâ—ciples asleep again after he â—akned them the first and second time yet he did not leave them sleeping but wakened them still If thou must renew thy act of love in forgiving till â—eventy times seven times Matth. 18.22 much more the act of love in awaking them that sleep for that is a greater act of love And where awakeâ—ng will not keep awake it may be usefull to add admonition at some other time when they are awake which may take more â—mpression then continuall shaking of a sleepy head Ob. I waken them till they be angry with me should I not then forbear Ans That anger must not cause thee to forbear for it is not at the action but the disquiet of it as a patient may be angry at the smarting of physick and yet not at the physician nor the physick it is therefore rather the anger of the drousinesse of the person then of the person 2. This anger is not an advised deliberate act but a sudden and violent motion which will not only cease when a man better considers of it but will turne unto love Prov. 28.23 He that reproveth a man shall finde more favour in â—he latter end then he that flattereth with his lips this priviledge 〈…〉 hath the more it is looked into the more worth and excellencie â—here is in it when they have â—onsidered both their sleeping â—nd thy waking of them the â—arelessenesse of themselves and â—hy care of them they will â—eare good will unto thee inâ—â—ead of anger they will be anâ—ry at themselves but favour â—hee be disquiet with themâ—elves but quiet towards thee when they have put off passion â—nd put on wisdome when Aâ—igail had talked to David not â—nly wisely but so long till his â—assion was gon he acknowâ—edged her a blessed woman 5. The fifth and last use is so perswade us all to take heed â—f sleeping in Gods worship If we have any care of the worâ—hip of God this exhortation must prevail with us for sleeping expresseth an utter carelessenesse of Gods service for it hinders both soul and body Because this particular needeth urging and I know not when I shall have the like occasion therefore I will use three sorts of arguments 1. To all in generall 2. To unregenerate men by themselves 3. To the people of God by themselves The arguments that concern all are these 1. That proverb of Solomon chap. 10.5 He that sleepeth in harvest is a sonne that causeth shame All men bestirre themselves in harvest and if a man sleep then all his friends are ashamed of him for sleep now is most unseemly and uncomely now men have most need to wake and work there is most occasion and most benefit And is not every Lords day an harvest day a day of spirituall plenty wherein men may store their souls if therefore they sleepe on that day Gods Ministers and people will be ashamed of them what sleep when there is most work to do in the busiest season when most good is to be gotten sleeping therefore is a shamefull sinne and if we have any shame in us unlesse we care not what we do nor who see us in our uncomelinesse let us shake off sleeping 2. It is a sorrowfull disquieting sinne the end of sleeping in Gods worship will be disquiet There is a three fold time even in this life wherein such sleeping will disquiet 1. Time of the want of those ordinances wherein we have slept when men shall wish they had but those sermons and prayers they have slept out how heavy will it be when men shall think that had they the ordinances now they would wake in them whereas when they enjoyed them they slept how heavy will it be when men shall think the ordinances are not so much gon or taken away by force but they have slept them away it hath been their voluntary carelesse doing had they waked they still had injoyed them 2. A second time is the time of their conscience awaking upon some other occasion the more sinnefull rest soul or body have had the more miserable disquiet when the conscience is awaked by divine light and power to do it's office the soul may be arested at Gods suit specially for some one sin but then will God take his advantage to lay upon the soul other sinnes for God stores up trouble as men store up sinne that it comes by heaps when it comes 3. Time of the want of sleep in sicknes Then as the bodies of men shall tosse from side to side so their mindes shall roll from thought to thought