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.
continueth wearines doth continue and increase 2. It makes a man desire to change the present service for some other imployment a weary man would have new work to take away his wearines and to bring him contrary comfort and delight Can that be fervent service which a man thinks to be evil the end whereof he more desireth then the doing of it which he would change for any other imployment such service doth wearines make Quest It may be said you told us lately what some causes are of the wearines of the body in Gods service tell us now what the causes of the wearines of the soul are in the same service of God Answ 1. Remnants of corruption which do alwaies strive to draw the strength of the minde and affections another way and sometimes do prevail by our carelessenes and Satans watchfullnes Thus David when he was acted by corruption having looked too much upon the worlds prosperity and his own affliction without reflecting upon the end of both he was ready to throw off all the service of God Ps 73.13 Verily I have cleansed my heart in vain and washed mine hands in innocency if all the fruit of his piety be affliction and all the fruit of the worlds prophanenes be prosperity then hath David spent a deal of labour in vain and it is time to make an end but this was the faulse suggestion of corruption so Jer. 28.8 9. When he was mocked and reproached daily for his ministery he said he would make mention of the Lords name no more he grew weary of his ministery if he could see no better fruit of his labour but reproach he would give it over but then he was acted by corruption as appears by his bitter cursing the day of his birth Thus the godly have sometimes their spirituall sick sits and so are spiritually weary of spirituall things More particularly 1. Ignorance of the inward worth and excellency of Gods worship and service So much know so much desire and delight and no more we cannot desire and delight in what we know not for so we might desire and delight in evil as soon and as much as in good which cannot be we do but little know the good of Gods worship and so can but little delight in it and where is but little delight will be wearines 2. Imperfect suitablenes of soul to Gods worship suitablenes and agreement is the cause of desire and delight Amos 3.3 Can two walk together except they be agreed Can they desire and delight in one anothers company unlesse they suit and agree in disposition Prov. 27.19 As in water face answereth to face so doth the heart of man to man Why doth a man love some particular man with a more inward free strong love because as in water face answereth to face a man may see the image of his face in water the represented face hath the likenes of the true face So a man sees the image and representation of his own affections and dispositions in some more then in others he sees himself in him and every man loves himself more then others and consequently such men in whom he sees himself more then in others Psal 40.8 The more suitablenes and agreement the more desire and delight we are but in a small measure suitable to the worship of God because the Image of God is but in part renewed in us and if there be but a measure of likenes in us to Gods worship there will be but a measure of delight and therefore wearines present likenes alone doth exclude wearines beside there will be a measure of unlikenes and that naturally causeth wearines 3. Immoderate desire and delight in other things even lawfull callings occasions and comforts so in my text Why are they weary of the new Moon and of the Sabbath the reason is rendred That we may sell corne and set forth wheat and why should they sell corn that they might gather riches When they were in the midst of Gods worship they had a greater desire and delight to their callings and worldly busines the strength of their souls went that way therefore they were weary of Gods worship 4. So much earthly converse with our callings and earthly occasions I say earthly converse after the manner of men who are altogether earthly for it is not the use of our callings that draw our hearts from heaven to earth but the manner of our use of them when we do not set awork grace in them do not use them as an appointed way to fit us for Gods worship and therefore watch our hearts that they be not drawn too much unto the things we have to do with We do not use them with fear lest there be a snare in them we do not use them with dependance upon God with strife against our naturall earthly mindednes therefore they steal away our hearts 5. Over-length of duties there is but a measure of desire and delight in us therefore duties should have but a set time in heaven when our affections shall be perfect there shall be no time to measure duties by but they shall be immeasurable The measure of the affections is regulated by judgement and discretion when therefore duties are drawn out beyond discretion they are burdensom or indiscretion beside the soul hath other occasions to attend beside Gods worship even on the Lords day works of mercy and necessity if therefore time be taken up so that convenient time is not reserved for these the soul growes weary because it cannot do all its work so in a family duties are then wearisom when they do not consist with our particular callings 6. Absence of the all-filling and quickning spirit It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and life Joh. 6.63 As the body is dead without the spirit so the Ordinances without Gods quickning spirit it must both quicken our desire and delight and stirre up the good of the Ordinances Psal 84.10 11. David exceedingly prizeth a door in Gods house why the Lord is a sunne when there is such a presence of God that is both light and heat to discover the good in the Ordinances and to warm our hearts therewith then are they delightfull 2 Cor. 3.18 When the spirit shews us the face of God peace comfort grace in the glasse of the promise and so reflects the sunne upon us that whilst we behold Gods favour we are at peace with him whilst we behold his grace we are made gracious whilst we behold his comfort we are made comfortable then are the Ordinances delightfull but if the spirit be absent there is no affection stirring Vse This Doctrine doth manifest First that God hath but weak service at the hands of the most weak praying weak hearing because but weary service But because all will say they come willingly and cheerfully to Gods worship I will shew by severall instances as so many
as duty yet they fell asleep and were thereby hindred Whence I note N. Sleep is an hinderance to commanded fervency in Gods worship Sleep in time of Gods worship is an enemy to fervency therein It was the duty of the Disciples in this place to watch and pray i. e. to pray fervently to pray with the use of all helps unto the same Christ gave them command so to do he stood in need of their help as an Ordinance of God his command was to watch with him and his reproof that they did not watch with him but they were hindred by sleep they did not pray at all that we read of if they did yet not so fervently and diligently as there was cause for then our Saviour would not have reproved them I remember but one onely instance in this case in the book of God a young man that fell a sleep at a Sermon in the night and in his sleep fell down from a third loft and was taken up dead Act. 20.9 A passage in the Acts of the Apostles which God would have recorded to be a warning to all Sermon-sleepers Where was that young mans attentive hearing vvhen he was fallen into a dead sleep For our better instruction concerning this truth let us enquire two things 1. What may be the causes of sleep in time of Gods worship 2. How sleep doth hinder our earnest worshipping of God Quest What may be the causes of sleep in time of Gods worship Answ We will begin with the causes of the Disciples sleeping in this place they are two Instrumentall Principall The Instrumentall cause Luke reporteth and Matthew there were two instrumentall causes 1. The weaknes and infirmity of the body Matth. 26.41 The spirit indâ—d is willing but the flesh is weak Though the soul be not perfect yet it hath a greater perfection then the body the power of will in the soul goes beyond the power of performance in the body The body is not allwaies ready when the soul is willing to do good The spouse Cant. 5.2 doth acknowledge that she did sleep when her heart did wake she had good affections inwardly which yet wanted outward expressions So here there was a waking heart in these Disciples a will to watch with Christ but the body was vveak and infirm It vvas now night the time appointed for mans rest Psal 104.23 The body knows its time is spent in the occasions of the day cannot well vvork day and night both therefore it falls asleep when it should watch and pray at such time the case of these Disciples 2. The second instrumentall cause of their sleeping vvas sorrow of heart Luk. 22.45 He found them sleeping for sorrow We finde our Saviours own testimony concerning their sorrow Joh. 16.6 Because I have said these things to you sorrow hath filled your heart Speech of his departure from them did fill their hearts vvith sorrow so no doubt vvhen he told them of his grief that his soul vvas exceeding sorrowfull unto the death it did increase their grief for they did exceedingly love him as appears in that he spends foure vvhole chapters Jâ—h 14 15 16 17. to comfort these vvith the rest against his leaving of them and having communicated unto these over and beside their known losse of him his present extream affliction it bred in them a sympathy of sorrow vvhich filled their heads and eies vvith moisture and so with sleep The pâ—incipall cause of this their sleeping vvhen they should have praied fervently vvas the vvithdrawing of divine assistance vvhich could and vvould have strengthned the infirmity of their bodies and have kept their sorrovv from excesse That this vvas so appears 1. By the consideration of the persons that did sleep they vvere specially chosen to be vvith Christ and had not long before expressed more confidence then the rest and God is vvont to desert the confident 2. By our Saviours reproof of them Matth. What could ye not watch with me one houre What not so small a timâ— Hovv then vvill ye drink of my cup Hovv vvill ye die with me Where is the strength you boasted of This he spake specially to Peter who had expressed more confidence then the rest so Mark hath it Mark 14.37 He saith unto Peter Simon sleeâ—est thou couldst not thou watch one houre Where is thy ability not to be offended because of me though all men be offended surely it is gone 3. By our Saviours speech unto them declaring the cause of their sleeping the spirit indeed is willing but the flesh is weak as if he had said because you finde some freedom and readines of will you think you can do any thing Indeed your regenerate will stands bent to all the will of God but little doe you know what impediments and hinderances you have and what help and assistance you need from heaven to doe that which you have a generall will unto God withdrew his assistance and left them to their own weaknesse that they might better know their weaknesse who were confiâ—ent of strength for their humiliâ—tion This appears 1. In that he suffered them thus to saile not once onely but twice and thrice not barely to sleep but to sleep after exhortation unto watching yea after reproof for sleep yea after a second reproof Here was weaknesse indeed to adde sin to sin notwithstanding the use of means after means to reform 2. By our Savâ—ours putting them in minde of their weaknes upon occassion of their sleeping a signe they did forget it and these failings did put them in remembrance thereof 3. By the effect the sense of their second sleeping after reproof had in them Mark 14.40 They wist not what to answer him they were troubled and confounded in themselves This was a sit means to humble these self-confident Apostles not to exercise grace in ordinary course is matter of humiliation but not to exercise grace when we have most need to exercise the same in the worship of God for our own good and the good of others is matter of greater humiliation To sin at any time is matter of abasement but to sin in time of time of speciall sorrow and affliction yea to adde sinne unto sin when we should adde one expression of grace unto another is more matter of abasement to be worst when we should be best how evil is it To these we may adde some other causes of sleeping in time of Gods worship 1. Slothfulnesse Prov. 19.15 Slâ—thfullnesse casteth into a deep sleep It is the effect of slothfullnesse and refusall of labour to make a man heavy and â—â—mpish Labour doth dissolve and dispell vapours doth reâ—resh and lighten the body and make it fitter for action but sloth and idlenes doth fill the body with humours particularly when a man doth not make a labour and pains or praying and hearing doth not stirre up and put forth soul and body but is carelesse in the same he contracts an heavines and dulnes whereas attention unto duties
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
mindeed men in reference to Gods service 3. Sundry carriages about and in the publike worship of God that do expresse despising of it 1. Comming too late and going away too soon some come not till the worship of God is begun till the Word be read and Psalms be sung yea some not till praier be ended and some go away before Sermon or praier or at least the blessing be finished I would know of these whether they do not think that that which is past when they come and behinde when they go away is part of Gods worship as well as that whereat they are present and whether their presence at that part doth not manifest their respect they cannot deny but what they neglect in the beginning or ending of publike Assemblies comming too late or going away too soon is Gods worship and their presence would shew their respect therefore their absence doth expresse disrespect despising if it be not necessary and so is sin And I do not call that necessary absence from the beginning which is caused by mens oversleeping themselves or not minding how the morning passeth or having more busines to do on the Sabbath-day morning then can well be done in due time or spending that time in private duties which should be spent in publike Nâ—r do I call that necessary absence from the ending which is caused not by ordinary infirmity of body or unusuall faintnes and weaknes but from spirituall fulnes the usuall cause the aâ—fection is cloied why should they tarry any longer they have preaching enough and praier enough or from vanity of minde that cannot endure to be fixed long in any way be it never so good they must have change though they change from the better to the worse from Gods house to the ale-house from the assembly of Saints to the society of sinners from the speciall presence of God to the speciall presence of Satan for in the ordinances God is specially present and to go from them is specially to transgresse therefore specially to go into Satans presence for he hath most to do where God hath least When men therefore are walking and talking in the Church or Chappell-yard or lying along in the grasse or going homeward when the Word of God is in hand they sin in despising the worship of God and little know that they go into the midst of the Devils Kingdom and power 2. Kneeling down or putting the hat and hand before the face to pray when the Word is in reading or Psalms are in singing or the Word in preaching a thing much used in some places and held to be a point of great devotion This private praying is a sin for it is a despising of the worship of God in hand That such private praying is a despising of Gods publike worship in hand is evident from the open and manifest neglect of it not onely is the minde withdrawn in the sight of God but the body also in the sight of men disrespect is cast upon the worship of God in the sight of men It will be answered that we do indeed not attend unto the worship in present use for a time but it is not out of purpose or desire to neglect Gods worship but out of respect to and desire of better preparation for the same hereby To this I say of the intention alone I will not speak which I conceive to be very good in many that use it unlesse that good intention could make a good action but that the action performed with this good intention is a despising of Gods worship I prove for it doth thrust publike worship out of its season and puts private in the room when publike and private worship stand in choice it takes to private it puts more vertue and efficacy into private for heart preparation then into pâ—blike It is an errour and too much sleighting of Gods publike worship to think that singing with the Congregation if they be singing when we come in will not fit us to sing and reading the Word with them will not fit us to read and hearing the Word preacheâ— will not fit us to hear better then private praier for shall they be judged to be instruments of all other spirituall good and not of preparing the hâ—â—â—t if unprepared 3. Sitting elected and chosen without any necessity in tiâ—e of publike praier we have exaâ—ples of kneeling and standing in publikeÌ„ praier but not of sitting Nehem. 9.2 They stood and confessed their sinnes and the iniquities of their fathers and ver 5. the Levites bid the people stand up Standing is the reverence that a servant expresseth to his Master kneeling the reverence and worship that a subject expresseth to his Prince but sitting is a gesture of familiarity and honour I remember not that any of the godly in solemn private praier did sit but they kneeled or lay along or stood That of David 2 Sam. 7.18 Divines interpret continuing before the Lord. See Tremel upon the place and Piscator Indeed our Saviour and his company being set down on the grasse to eat meat did crave a blessing sitting which doth warrant the like custom in this Countrey where they usually sit down to meat before they crave a blessing but 1. That was no solemn praier as that in Gods publike worship iâ— but a short blessing of the creatures which yet our Saviour did reverently perform for he lift up his eies to Heaven 2. It is one thing to pray shortly being sâ—t without change of the gesture and another thing to make choice of that as a praier-gesture in Gods solemn worship i. e. when others do chuse to kneel or stand for a man to chuse to sit in this case it shews a sleighting of Gods worship because a man chuseth a gesture of familiarity in praier wherein a man comes neerer God then in any ordinance and in publike praier wherein for examples sake we should be more reverent Lest any should take advantage or be unsatisfied about sitting at the Sacrament becau e I say sitting is a gesture that doth not expresse that reverence let me answer in a word and by the way 1. Had we not the example of Christ and his Apostles in the first institution for some kinde of sitting it were more considerable 2. It sufficeth that it is a gesture of freedom and honour such as parents admit their children unto and friends their friends though farre under them It is meet we should goe to God humbly he may with his honour allow us more freedom when he comes to us 3. Though sitting in it self be not a gesture of reverence yet they that sit may sit reverently And it is an ordinary phrase to our children sitting before their betters that they should sit reverently that is fitly composing all the parts of their bodies as those that had an awe of their betters and would expresse their respect of them If sitting therefore doth expresse the freedom and honour which God allows
moved Nay what is the cause of Gods absence in his worship that the godly cannot see him feel him have communion with him Surely wandring thoughts are the cause if not all the cause yet one cause and a first cause they carry away the soul from Gods worship and leave only the body and God is a spirit and doth converse with our spirits if they be absent God allso will be absent for there is no suitablenes between him and our bodies a meer bodily worship is sit onely for idol Gods that are all body God is a spirit and spirituall worship only doth agree unto him 3. To teach the godly and to presse them 1. In their soul-searchings and examinations to finde out their sins to remember their wandring thoughts in Gods worship which are no small part of the sinne of their souls especially when we come to look over the manner of the performance of holy duties forget not our wandring thoughts but consider them and look into them these do as well robbe and spoil the worship of God of its due as other sins these neglected in our hearts may make God angry with us and we not aware of the cause The more these are removed from the sight of others the more need we have to look after them because they are the more easily overskipped and forgotten they have the excuse of secrecy 2. In their humiliations to humble their souls for their wandring thoughts these are part of their sin an offence and injury to God therefore should be part of their humiliation Foure things considered may help our humiliation in this respect 1. We sin by wandring thoughts in all the ordinances of God none excepted in praier wherein we come neerest to God when we speak unto the highest majesty of some things our thoughâ—s are busy about other things yea in extraordinary praier when we specially separate our selves unto communion with God and have nothing or little to do with the creatures lest they should hinder us in the worship of God yet we cannot separate our selves from wandring thoughts nor in the word when God speaks unto us nor in the Sacraments when we come to binde our selves from wandring thoughts 2. We sin much by wandring thoughts in all parts of Gods worship If our wandring and pertinent thoughts were compared for the most part it were hard to say which would be the most so often do our hearts runne out in duty and sometimes long stay out ere they returne especially in such duties wherein we join with others to be sure our wandring thoughts would be found to be very many 3. We continually at all times do much offend by wandring thoughts in all parts of Gods worship though sometimes more then at other yet all times much not one time excepted 4. Though we offend so much in all the ordinances of God and so continually yet we are but little sensible of our sin this way We complain of our other sins in publique private and secret but littâ—e do we complain of this sin though we offend more and more continually by it theÌ„ by words ordeeds 3. To labour in the use of all appointed and sanctified means to prevent wandring thoughts in Gods worship Though we cannot altogether prevent them yet let us do what we can though we cannot attain to what we desire yet it will be our comfort that we have done our duty Is not my doctrine argument sufficient that they weaken Gods worship i. e. make our praiers hearing crackt vessels that they cannot hold and carry that measure of glory to God that otherwise they would nor that good to us The very best thing we do or can do is to worship God We do well when for Gods sake we do right unto our neighbour but we do best when we worship God for we do that which is most his command the other is the second command but this is the first and great Commandement We do that which is most for Gods glory we do that which is nearest our work in heaven for there we shall worship God even when we shall have no outward works of justice or mercy to do one to another Should we not be carefull to do our best work the worship of God in the best manner and if in the best manner then with as much of our hearts as may be for they are the best part then take we heed our thoughts do not wander But beside let me use some other arguments to presse us to take heed of wandring thoughts in holy duties 1. They make a Christian to play the part of an hypocrite in Gods worship what is it to be an hypocrite but to seem to be that which he is not When we bring our bodies to the worship of God we seem to worship him earnestly but when our thoughts wander we do nothing lesse we seem to do that we do not and therefore play the part of an hypocrite so much as our thoughts wander in good duties so much do we as hypocrites do though our hearts be sincere yet herein we play the part of hypocrites This is contrary to the nature of grace which desires a man may have truth though he have never so little and may do what he doth in truth though he do never so little now the lesse our hearts wander the more truth we expresse in Gods worship and the more truth the more acceptable to Gods grace 2. Wandring thoughts considered in themselves and their own nature are a curse God may and certainly doth sanctify them to his own people to be means of humiliation of watchfulnes of more dependance upon Christ but in themselves they are a curse For what is a curse but separation from God the fountain of blessing the fountain of good in whose presence is all good nothing but good and out of whose presence is all evil nothing but evil Matth. 25.41 Depart ye cursed therefore cursed because they must depart from God never to come near him again Wandring thoughts they do carry the heart from God God comes near to his people in his worship wandring thoughts do carry the heart farre from the worship of God therefore farre from God So saith God they draw neer me with their mouths and honour me with their lips but their hearts are removed farre from me and the first instrument of removing of the heart is the wandring of the thoughts Will not the name of a curse prevail with us to perswade us to take heed of wandring thoughts Oh consider when wandring thoughts come to us in holy duties the curse comes and when they stay with us the curse staies with us We come to the Ordinances of God for a blessing and to have a curse instead of a blessing in time of blessing is a double curse Prophane ignorant Esau when the blessing was denied him he lift up his voice and wept he had so much understanding that he thought the blessing was worthy
swept of grosse and foule sinnes and garnished with common gilts and performances of dueties The scribes and Pharisees made a cloke of their long prayers to cover their oppression The devil himself will sometimes put on the forme of an Angel of light and herein doe his instruments imitate him as a way of more effectuall deceiving 2 Cor. 11.13 14 15. so that duties performed unpreparedly do more advantage Satan then otherwise But that we may see more fully how unpreparednes of heart doth give advantage unto Satan let us enter into some particulars 1. The heart unprepared is indisposed unto good duties hath no readines unto them but disposed unto other things unto sinne or unto worldly occasions the soul is ever working because it is sometimes indisposed to good duties it is not therefore indisposed to every thing else but it stands inclined to other things Now no disposition of the soul is so contrary to Satan as a disposition unto that which is good for that is Gods image and the devil can make least advantage of it for though he make great advantage of good duties yet for the most part it is when the heart is indisposed but when the heart is unprepared and so hath no readines unto that which is good but rather unto other things it doth come nearer the devils disposition and so gives more advantage to Satan it is more fit to close with his suggestions and unfit to resist them 2. When the heart is unprepared the spirit of God is withdrawne for that is the principall cause of the unpreparednes of the heart the absence of the spirit and if the spirit be absent in any measure the greatest enemy and opposite of Satan is absent the light and power of the soul is absent light to discerne Temptations and power to resist them and if Satan hath the advantage of the darknes and weaknes of the soul hath he not great advantage 3. Unpreparednes of heart doth weaken the grace of faith whereby we should draw strength from Christ both to perform duty and to resist Satans temptations in duty The ground of faith is the promise unpreparednes of heart doth take the soul out of the way of the promise therefore takes away the ground of saith and faith being weakned Satans temptations are strengthened for faith is the shield that quencheth the fiery darts of the Devil Ephes 6.16 The lesse use of faith in the heart the more fire in Satans temptations 4. As unpreparednes of heart doth weaken faith so at the same time it doth weaken the comfort of the soul and bring in doubts in the room thereof so much want of faith in the heart so much want of comfort if the soul be out of the way of assistance in duty as in unpreparednes it is what comfort or chear can it have to go about the worship of God It will be full of doubts and fears and that will be Satans advantage for as the joy of the Lord is our strength Neh. 8.10 so the sorrow of the heart and doubt of the heart is the weaknes of the heart and that is Satans advantage The heart allready doubting is sit to have doubts multiplied by Satan the doubts of the soul do darken the soul and so Satan may with lesse notice and discerning scatter his temptations in the heart Vse This doctrine doth prove foure things 1. The fall The worship of God cannot be so well performed by the servants of God without preparation a signe they are not alwaies fit to worship God a signe of their imperfection and imperfection is a signe of their fall Did God send us out of his hand imperfect If we were perfect we had no unpreparednes unto that which is good God made us in his image and likenes and Gods image is ready and free unto that which is good we are not therefore as we were made Hence the Apostle saith we are his workmanship created in Christ Jesus unto good works Ephes 2.10 our first creation unto good works was not in Christ Jesus but before we can have any disposednes unto that which is good we must be created again through the power of the Lord Jesus we are not therefore the same cretion we were at first but have lost it and the signe hereof we carry continually about us an unreadines to that which is good 2. The evil of the fall What greater evil then to be allwaies out of frame to what is good any further then the heart is set in temper All evils of punishment do spring from the distemper of the heart and are appointed to punish that therefore that is greater then them all It is the Lords greatest good and so his greatest glory to be allwaies disposed unto good and never unto evil And it is the greatest evil that the fall hath brought upon us that naturally we are allwaies disposed unto evil but never unto good and when we are regenerate we are allwaies more ready unto evil then unto good 3. The miserable estate of unregenerate persons such as are in the same estate wherein they were borne If Gods people that are new creatures that have Gods image renewed in them cannot be fit to worship God till they have prepared their hearts and stirred up grace unto particular act and exercise how should they be sit to worship God that have no grace at all no generall reddines Unregenerate men may read pray hear the word receive the Sacraments but they can never be fit for those duties whilst they remain in an unregenerate estate And what a misery is it to be unfit for Gods service which is the best work we can do a work we shall never repent of a work that tends to Gods glory and to our best good And the misery is the greater if we consider unregenerate men are fit for any thing else but to serve God fit for their own occasions fit to sin against God they are wise to do evil but to do well they have no understanding Jer. 4.12 put the case that a subject should finde himself fit to do any busines of his own yea also fit to warre against his Prince but unfit to do him any service would he not think himself in a miserable temper Nay suppose a man should finde himself unfit to do for the best friend he hath in the world that which he would have him to do and what might pleasure and honour him but fit to do the minde of his greatest enemy would he not think himself in an evil and lamentable temper So it is with unregenerate men they are fit to do their own occasions fit to do against Gods minde and against Gods honour but unfit to do for him yea fit to do for their greatest enemy Satan but unfit to do for God their greatest friend and is not this an evil temper who would rest in this condition 4. The necessity of regeneration unto glory If Gods worship cannot be so well performed without
the blinde lame sick torn manifest but wearines of Gâ—ds worship that it was a burden the actions of the weary and tired are blinde sicke lame divided and distracted actions When the Apostle Gal. 6.9 2 Thes 3.13 doth call upon the people of God not to be weary of well doing doth he not give them to understand that wearines will be an hinderance to them in well doing and therefore they must not give way unto it though the way of God be laborious and painfull When God would direct his people how they might be kept from doing their own minde on the Sabbath Isai 58.13 and so might thorowly sanctifie it he adviseth them to call the Sabbath a delight i. e. not only inwardly to delight in it but to grow to such a measure of delight to call it so openly professe and make it manifest that it is our delight let that be the name we give it as God termeth his people Isai 62.4 my delight is in her let others see by our speeches and actions that it is the day of our delight otherwise if we be weary of it and it be a burden unto us we will not be kept from doing our own pleasure What is it to be weary of Gods worship Ans There is a wearines of the soul that reflects upon the body and a wearines of the body that reflects upon the soul The wearines of the soul stands in the absence of two affections which are the strength of the soul desire and delight and the presence of two which are the weaknes of the soul unwillingnes no desire no delight uncheerfulnes backwardnes greif When God in Scripture commendeth the fervencie and strength of any action he commendeth it from these two affections willingnes and delight 1. Willingnes or desire makes any action strongly to be performed when there is a sutablenes or agreement betwixt the will and the action a man doth chuse to do it and that rather then any other such an action must needs have the power of the soul for the will commands the whole soul 1 Chron. 29.14 17. the people of God did offer willingly and therefore abundantly to the building of the temple that David admires and joyes at the offering The fervent worshipping of God prophesied of in the daies of the Gospel is comprehended in this affection of desire or willingnes Psal 110.3 Thy people shall be willing in the day of thy power in the day of the powerfull preaching of the Gospel the worship of Gods people should be willing free-hearted worship not constrained The Bereans hearing of the word was hearing indeed commended above that of Thessalonica Act. 17.11 they received the word with all readinesse of minde they had a forward affection a forth-putting desire to heare and embrace the word Act. 16.14 God opened the heart of Lydia to attend to the word her ear was open and ready to hear and that open ear came from an open heart a desire to heare 2. Ioy or chearfullnes makes an action strongly to be performed when the soul is cheared and comforted in the doing of it then will it do it in the best manner and measure because it 's comfort and delight is the greater Psal 19.5 when the psalmist would expresse how strongly the sun doth run his course he saith It rejoyceth as a strong man to run his race 2 Cor. 8.2 The Apostle saith of the Macedonians that the abundance of their joy and their deep poverty abounded to the riches of their liberality though their poverty was abundant and so unfit for liberality yet their joy being abundant in that Christian action made their liberality to abound so that according to their power yea and beyond their power they ministred to the necessity of the Saints their joy in the action carried them to forget themselves in measure They prayed Paul and his companions with much intreaty to take the gift such was their comfort in the action that if Paul would not take their gift they should misse of their comfort Psal 100.2 we are commanded to serve the Lord with gladnes the joy and mirth of our hearts in Gods service doth better the service performed But on the contrary when desire and joy are wanting the strength and vigour of the soul is gon and it is weary of such actions as it performeth unwillingly and sadly 1. What a man doth unwillingly backwardly he doth as a burden and therefore weakly because wearily Thus the wicked expresse their wearines of Gods waies Job 21.13 we desire not the knowledge of thy wayes they have no desire to be acquainted with the worship of God therefore will but poorly performe it if they performe any 1 Pet. 5.2 feed the flock of God not by constraint but willingly 2 Cor. 9.7 as every man hath purposed so let him give not grudgingly or of necessity whatever dutie a man performeth if he have no minde no desire no will unto it if somewhat without move him to it and not somewhat within if he had rather not do it or rather do somewhat else he doth it without strength therefore wearily it is a burden unto him Exod. 25.2 God willed Moses to take an offering of every one whose heart was willing towards the service of the Tabernacle Ex. 35.21 They came every one whose heart stirred him up and every one whom his spirit made willing to offer God would accept none but from the willing heart there would have been no strength in their offerings had the will been wanting 2. That which a man doth sadly and unchearfully with inward greif of heart he doth without strength of his soul and therefore wearily for such a man doth but bear a burden and carry a load all the while he doth the action and therefore will not care how soon it be done Not but tâ—at a man may be sad in Gods worship David saith Psal 6.8 God heard the voice of his weeping as if his teares did prevail more with God then his prayers We are also commanded to serve the Lord with trembling Psal 2.11 and we know that trembling proceeds from the affection of fear which is of a sadding nature But when our greif is pitched not upon our sinnes which are just matter of acceptable greif yea when we come to joy before God but upon the duty we are sad because we must pray or heare or keepe the Sabbath because we must fall to that imployment and may not go to any other or when sorrow for other causes become a floud so great that it over-whelmes and drownes our joy then the duty is a wearisome duty the soul doth it with no joy with no comfort therefore with no strength In this case when the people wept sore upon that day of thanksgiving Nehem. 8.10 they are commanded not to weepe nor to be sorry for the joy of the Lord is your strength so to weepe and to be sorrowfull as to drown or eclipse their joy on that day was to
make their soules weake and so weary of the duty When Moses chod with Aaron and his sonnes Levit. 10.17 to the end because they had not eaten the sacrifice in the holy place that day his sonnes were destroyed his answer was Had I eaten it would it have been accepted Why not oh he could not have done it with any chear and comfort so heavy a hand of God having lately befallen him and therefore he should have been weary of the service and then God would not have accepted it if thus the heart be weary having no desire or delight the body will be weary for that followes the disposition of the soul the soul carrieth the body with it which way so ever it goeth There is a wearines proper to the body when the strength thereof is spent and the spirits exhausted and so the body is left weak and feeble and so weary of any further action because it hath no strength There is a foure fold cause of exhausting the strength of the body and so making it weary of Gods service 1. The orâ—ginall corrupt disposition of the body by reason of sinne whereby it withholdeth and dryeth up it's strength from that which is good but freely expendeth it upon that which is evil Thus naturally the eyes had rather looke upon a company of sinners then a company of Saints see a company in the ale-house rather then in Gods house prophaning the Lords day then serving him the eare had rather hear evil then good the feet had rather walke to any sinnefull meeting on the Lords day then to the house of God Rom. 6.19 20. The Apostle saith We naturally give our members instruments of unrighteousnes there is no unwillingnes in us but we readily part with them all at sinnes motion nay we are free from holines will have nothing to do with that not any part of our bodies but we are servants of sinne all for sinne And this disposednes to withhold the strength of our bodies from Gods service and to give it unto sinne remains in part in the godly 2. The strength of the body is spent in sinnefull actions sometimes Jer. 9.3 They weary themselves to commit iniquity Particularly the sins of uncleannes and drunkennes do wast the strength of the body Prov. 5.11 The holy ghost tells what shall be the end of the unclean person a mournfull end thou mourne at the last when thy flesh and thy body are consumed And doth not experience tell that men are forced to ly in their beds or keep their houses on the Lords day because they have drunk so hard in the week or on saturday that their bodies are weak and tired The sinne of idlenes doth weaken the body strength used doth encrease and not used doth decay beside the nourishment taken for want of exercise doth turne to corruption and so rather weaken the body then nourish it none more weary of any imployment and of the service of God then idle persons 3. The strength of the body is exhausted sometimes by naturall distempers sicknesses diseases either such as are continually with men which is the case of some or such as lie upon the body at particular times onely the case of others 4. Sometimes foregoing recreations and businesses of mens callings do so spend the body that it hath no strength lest for Gods service The body thus wearied will reflect upon the soul 1. In regard of sympathy agreement and like affection between soul and body what the body delights in the soul doth in measure delight in and what the body is weary of the soul will in measure be weary of 2. As it doth expresse and act the wearines of the soul by reason of sin for so the wearines of the soul is increased and the contrary strength of the soul desire and delight weakned 3. As it is an unfit instrument to expresse the desire and delight of the soul if those affections may not be expressed they will decay and weaken 4. As by the eies and ears it doth let in new objects of delight the soul by sin is new fangled will entertain them and so grow weary of former delights The soul doth expresse its wearines 1. By letting loose thoughts and affections it will not keep them bound but suffers them to wander about for refreshment 2. In thinking the service hard painfull grievous 3. In thinking the time long that is spent therein wishing the same at an end The body doth expresse its wearines 1. By restlesnesse it cannot rest in any position or gesture of it but as a door upon the hinges turns first one way and then another 2. By letting the eies and ears loose to all objects to chuse their delights where they please 3. By speeches too if occasion serve as here they are brought in saying when will the new moon be gon If they did onely say so in their hearts yet God saw they would say so with their tongues if occasion were offered therefore he sets it down so How doth wearines weaken our worshipping of God 1. Wearines in the very nature of it is weaknes a deniall an absence of strength and actions performed in weaknes must needs be weak wearines denies the strength of the minde Can a man think well of what he is weary It denies the strength of the will Can a man be willing of that he is weary of What be willing of a burden It denies the strength of the affections a man will neither desire nor joy in what he is weary of and if the strength of the soul be denied the strength of the body also will be denied and that service which hath neither strength of soul nor strength of body must needs be weak service 2. As it is contrary to the spirit 1. To the nature of it which is a spirit of liberty and freedom a spirit of desire and delight a spirit of Adoption opposed to a spirit of bondage Rom. 8.15 The spirit of a childe which a spirit of love a childe doth his fathers commands with desire and delight he loves his father joyes in him therefore in his commands 2 Cor. 9.7 God loves a cheerfull giver wearines being contrary to the spirit must needs damp that hinder the assistance of it in worship 2. To the work of it 2 Cor. 3.17 Where the spirit of the Lord is there is liberty sin is compared to cords Prov. 5.22 to a snare 2 Tim. 2.26 because it takes away a mans liberty and free will unto that which is good when God calls a man to any duty his will is not in his own power he is not able to move thereto no not in desire God therefore is said to work the will Phil. 2.13 there is no will till God work it But when the spirit of God comes into the heart it breaks the cords and snares sets the will at liberty unto God 2 Cor. 8.3 The Churches of Macedonia were willing of themselves to minister to the Saints to
a pretence put upon their unwillingnes for what a man is willing of he will get some skill in he will try what he can do when he hath no skill he will inquire of others and by exercise gain skill so had men a will to be religious in their families they would get skil they would first pray betwixt God and their own souls they would begge skill of God to pray in their own families they would get some body to pray for them in their families their wives if they be able or children or servants or some friend they would first learn a praier out of a book after pray of themselves what is it that will will not do Have not men just cause to be out of love with themselves who naturally have no will unto Gods service They are willing to do their own works as here When will the New moon be gon that we may sell corn they have more minde of selling corn then of Gods service they are willing to do sins work Prov. 2.13 14. evil men do not onely leave the paths of uprightnes to walk in the waies of darknes but they rejoice to do evil and delight in the frowardnes of the wicked Are these not bad hearts that can delight in any thing but what is best More then thus our hearts do not onely make us unfit to go to heaven because they make Gods worship a burthen to us but they make us unwilling to go to Heaven No unregenerate man can be willing to go to Heaven as he is unregenerate You will say every unregenerate man desires and is willing to go to Heaven I answer no you are deceived no unregenerate man is willing to go to Heaven for he is not willing unto the worship of God the necessary way to Heaven Indeed if you consider Heaven and Gods service as parted then they may be willing of Heaven and not of Gods service but if you consider Heaven and Gods service inseparably knit together then if he be unwilling of Gods service he is unwilling of Heaven because he cannot possibly have heaven but in a way of Gods service Ruth 4.3 c. Boaz tells Elimelechs next kinsman that Naomi selleth a parcell of land that was Elimelechs and he is next to redeem it he saith he will redeem it Boaz tells him that what time he redeem the inheritance he must take Ruth the wiâ—e of the dead then he saith he cannot redeem it though he were willing to redeem the inheritance yet because he was not willing to redeem it in that way wherein it was to be redeemed he was not willing to redeem it at all so he plainly saith I cannot redeem it In like manner because unregenerate men cannot be willing of Gods service the way to heaven they cannot be willing of heaven are not those natures to be loathed that love not heaven Object The Scripture doth bear witnesse that unregenerate men have delighted in the worship of God Isa 58.2 They seek me daily and delight to know my waies they take delight in approaching to God Herod heard John Baptist gladly Mark 6.20 The stony ground heare the Word with joy Matth. 13.20 Answ Unregenerate men may have some willingnes unto and delight in the service of God in three cases 1. When Gods service is a leading way unto some end that suits with corrupt nature and so it is not Gods pure worship that they love but their corrupt end for they love Gods worship no further then serves to that corrupt end Thus Iohn shewed abundance of zeal in destroying the house of Ahab and the idolatry of Baal that thereby he might establish the Kingdom to his posterity and get himself a great name â— King 10.16 Come with me and see my Zeal for the Lord he was so full of vain glory herein that he cannot hold in but is forced to break out And that he was forward unto Gods service onely for a corrupt end appears plainly by the testimony of the Holy ghost concerning him ver 31. He took no heed to walk in the law of the Lord God of Israel with all his heart he did walk in some part of the law but not with all his heart the service of God had but a piece of his heart he was no further willing unto it and forward in it then served his corrupt ends that he did not walk in the law of God with all his heart the spirit of God makes it plain in the later end of the verse for he departed not from the sins of Ieroâ—oam who made Israel to sin had he destroied Baals Idolatâ—y because it was Gods will he would also have destroied Ieroboams Idolatry because that also was Gods will but that in worldly policy would have been against his own ends for that Idolatry was set up in policy as a means to establish the Kingdom 1 King 12 26. Ieroboam said in his heart that if the people should go up to the house of God to worship in Ierusalem then their hearts would turne again to the King of Iudah and then his Kingdom were gon therefore he made two calves and put this pretence upon it It is too much for you to go up to Ierusalem but his intent was to preserve the Kingdom to himself and so it is likely that Iehu let them alone in the same policy for he spared them out of the unsoundnes of his heart 2. When the matter of worship or manner of dispensation doth suit with his disposition An understanding judicious man may love preaching that is judicious and understanding fit to increase knowledge and to perfect his understa ding A man of meeknes may delight in a Sermon of peace peace may be refreshed with smooth soft milde quiet preaching A temperate man may joy in a Sermon that is tart and bitter against drunkennesse uncleannes the liberall man may delight in severe preaching against covetousnes a man musically affected may delight in singing Psalms because these things suit with their dispositions The gifts of Ministers may have an affecting pleasingnes they may expresse their mindes in such sit terms or so pathetically or they may have such a grace in utterance so ready so smooth so distinct with such comely carriage of body as may affect c. Ezek. 33.32 So many no doubt may be very forward to Gods Ordinances ordinary and extraordinary as a way unto their credit and good name Isa 58.3 Wherefore have we fasted say they and thou seest not wherefore have we afflicted our souls and thou takest no knowledge they thought they deserved to be regarded highly for their fasting even of God himself and expostulate with God for disregarding them a signe they made account of that and aimed chiefly at that in doing the duty otherwise they would rather have complained of the sins found in those duties a God doth Matth. 6.5 Our Saviour speaking of hypocrites saith they love to pray standing in the Synagogues and in the corners
of the streets they doe not onely pray in the Synagogues and in the corners of the streets but they love to pray there they have an affection thereto a delight therein why not in regard of the duties themselves or Gods glory but their own ends that they may be seen of men get praise and glory to themselves 3. Unregenerate men may have some affection to and delight in the service of God by reason of some work of the spirit of God upon them for the time As 1. A work of illumination giving some clear discerning of that good is in Gods worship more then in any other imployment and the apprehension of such good whilest it lasteth will somewhat stirre the affection 2. Awaking and exciting the conscience to do its office which by promises of good on the one hand and threatnings of evil on the other assisted by the spirit of God hath a power to command the desire and delight of the soul to work Felix his conscience awaked by the preaching of Paul stirred his affection of fear And when the conscience doth charge it upon the affections as a duty to joy in Gods worship and to be willing unto it a duty which God will reward the contrary whereto God will punish it may forcibly compell and draw out the affections 3. Lifting up the affections of desire and delight by an heavenly power of experience As a man which dips his finger in some sweet liquour and tasteth the sweetnes of it doth afterward desire and delight therein So God doth by the work of his spirit sometimes drench the affections of unregenerate men in the sweetnes of his worship doth so make their affections and the good of the Ordinances to meet that they feel and taste a sweetnes which make them affected afterward to the means thereof Heb. 6.4 5. Such as afterward fall away may taste of the powers of the world to come may dip their finger in the rivers of the pleasures of Heaven But this work of the spirit making unregenerate men willing to and cheerfull in the worship of God is rather a work upon them then in them a forced work not naturall rather a flash then a fire of affection The affections are lifted up not altered and changed acted onely by an outward principle the work of the spirit the experience the spirit hath forcibly and powerfully wrought not by an outward and inward principle both the spirit of God and the suitablenes of the affection to that which is good as in the godly If this were well considered that mens natures have no affection to that which is good it would keep them from priding themselves in their knowledge wisdom wit gifts it would keep them from pride in beauty and trimming their bodies considering there is no part of the body but gives it self away to sin and is wholly unwilling to bestow it self in the service of God 2. As there is great cause that unregenerate men should grow out of love with themselves on the one hand so in love with the image of God on the other hand that and that onely can affect their hearts with Gods worship for Gods Image is that in the heart which the law of God is in the book of God Act. 13.22 I have found a man after my own heart saith God of David which shall fulfill all my will David was therefore fit to fulfill all Gods will because his heart was after Gods own heart and what this is to be after Gods own heart we shall know if we consider David expressing his willingnes to do the will of God in other terms Psal 40.8 I delight to do thy will oh my God yea thy law is within my heart David therefore delighted to do Gods will outwardly because he had the law of God within in his heart Who would not have an heart like Gods heart an heart adorned with the good law of God Till thou have this heart thou canst not from within taste sweetnes in and readily come unto the worship of God Oh therefore thou that findest thy self in an unregenerate condition and the worship of God a burden to thee go to God tell him that indeed it was his goodnes to make thee after his image in Adam when thou couldest willingly and cheerfully have served him but it was thy sin in Adam to make away that image which now thou perceivest the want of tell him he hath promised to wri e his law in the hearts of his people a second time pray him to make good that promise to thee thou canst not else serve him with thy heart as the good will be thine so the glory will especially be his 2. Having thus spoken to the unregenerate to perswade them to grow out of love with themselves and in love with the Image of God as the way to grow in love with Gods worship and so to remedy their wearines let me now turn my speech to the people of God who are sensible of wearines bear it as a burden and would gladly be rid of it and that upon this ground which they are well aware of because it hinders them in Gods worship Let me first exhort and then direct them to get rid of this wearines in a greater measure First let me exhort them and for that end I will use a double argument 1. The first shall be my Doctrine Wearinesse makes us perform weak service unto God which every childe of God hath great reason to remedy The weight of this first argument will appear if we consider Time Past Present Future or to come 1. Time past we may call to minde that before God brought us home to him we did the work of sin both willingly and cheerfully Eph. 2.3 The Apostle saith of the converted Ephesians that in times past they had their conversation in the lusts of the flesh fulfilling the desires of the flesh they were willing to do whatsoever corruption desired would deny it nothing if that did but desire it must be done Tit. 3.3 Paul puts in himself and Titus and the rest of the godly and saith We our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures not onely had we to do with sinfull lusts and desires but pleasures sweet sins that did bring us delight and joy and these we served were commanded by them they were our masters and we did them as willing and cheerfull service as ever servant did his Master The Holy Ghost speaking in the language of young men that will not be reclaimed from their sinfull waies saith Let thine heart chear thee in the daies of thy youth and walk in the waies of thine heart not onely doe young men and others walk in the waies of their hearts but their hearts are cheered therein Prov. 10.23 It is a sport to a fool to do mischief and all unregenerate men are fools Paul saith of himself Titus and the godly before conversion they were foolish And cannot we
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
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