arguments that the most are weary of Gods service some whereof will fall upon some and others upon others and one or other upon the most 1. That comming after the beginning of Gods worship and going away before the end of it which I blamed heretofore as an act of despising of Gods worship will prove wearines in this place Were it matter of delight Gods worship then the more of it the more delight the sooner men come the longer they stay the more delight if men come with the first and stay with the last they shall have more delight but if it be a burden the lesse of it the more delight Were man to go to a delightfull recreation they would be there with the first and stay with the last upon this ground lest they should lose part of their delight let not men say they have many hinderances when they should come and they have many things to hasten them when they should go home for delight would break thorow hinderances and make a man forget what would take him off Do not men forget their meat and sleep when they are about pleasant occasions And were the worship of God delighfull men would forget their occasions at home till the worship of God be ended 2. That allowance of the forenoon only on the Lords day to the worship of God and reservation of the afternoon by some which is a clipping of the Kings coin of heaven for the Sabbath is the Lords day in a speciall respect all the dayes of the week are Gods in respect of creation and end but the Sabbath is the Lords as the Kings coin is his it bears the Lords image of holines it is an holy day set apart from common use unto Gods worship to take away the afternoon of that therefore is to clip the Kings coin yea though a man should spend so much time in private reading as he is wont to spend in publike worship seeing therefore there is such variety of Gods Ordinances such convenient time of rest and refreshing between the forenoon and afternoon exercise and due and timely finishing of the afternoon exercise what but wearines doth keep men from it Nay many do take so liberally of Gods good creatures on that day which most will have on that day more then any other though it be fit for very few bodies that their bodies are made unfit to performe Gods service Suppose the day be cold or rainy as it doth sometimes fall out on that day and it may be to try whether that will keep men away would not delight break thorow will not men do the like for their callings and recreations 3. That hasty hearty and full speech of the world and worldly occasions on the Lords day in some when the service of God is finished morning and evening as if the Sabbath were a market day a day of bargening paying receiving rather then of worshipping of God or seeking the good of the souls of men If the Sabbath be holy then nothing must be spoken or done that day but what is directly holy or done directly for an holy end to further Gods worship to helpe our hearts Were not men weary of holy duties would they so soon be gotten to earthly occasions would they be so hot and fervent in the same would there not be some remembrance of the duties newly past but that men lay aside a burden when they finish them 4. The neglect of all private duties by some on the Lords day If they were not tired with and weary of Gods publike worship would they not pray in their families speak something of the word they have heard though it were the lesse the Sabbath being appointed only for holy duties But if a man should go from family to family how few should he finde that pray on the Lords day night or speak any thing of the word preached but spend the time in idle talking a signe they have enough of Gods service are tired therewith 5. The haste that some make out of the house of God into the alehouse wherein they can sit longer then at the worship of God All these things which fall upon the most some or other of them do shew what weary service God hath generally performed and consequently weak service 2. The weak service God hath done him by his own people for it is weary service as appeares 1. In that they are not so willing of the approach of the Sabbath that light is not so pleasant unto them they think it comes too soon could wish it would stay a little longer 2. Their hearts are not so chearfull in Gods service nay many times the Lords day is the saddest day in the week they are more merry before it comes and when it is gone then in it 3. They give too much way to wandring thoughts and affections in holy duties they are not so unpleasant and burdensome to them they do not strive against them 4. Secret wishings and desires that the Sabbath were gone to the end they might go about other occasions 5. Too much gladnes of the end of the Sabbath too much ease and rest in their hearts these things shew how weak service God hath because so weary 3. Their sin that take course to weary soul and body so as to make them unfit for Gods worship for they take course to weaken his worship they that overcharge their bodies with surfeting and drunkennes that overtire them with labour that suffer their affections to run at their will upon earthly things do take course that God might have but poore service to do God but poore service is a sin but to take course that God may have but poore service is a double sinnne that argues we are willing he should have but weak service or at least are carelesse of the strength of his worship 2. To reprove 1. Our generall wearines of Gods worship If we consider it it may shame us 1. A signe we have lost Gods creation Is it likely that God would make creatures on purpose for his service and make them so that it should be a burden to them when it was in his power to make them otherwise Thou art weary of the word of prayer canst rest no where dost continually wish the minister had done oh be ashamed God did not make thee thus thou hast lost his image wiped off his spot should a father take paines and be at cost with a childe to learn him the skill of some trade and he should have lost it when he should come to exercise it would he not be ashamed thou hast lost the skill of serving of God which God gave thee wherein he was at more paines and cost then in making the rest of his creatures Me thinks this should make men hang down their heads for shame when they finde themselves weary of Gods worship they were sometimes fit to do Gods service but now unfit 2. There is no matter of wearines in Gods worship for it
AN HELPE TO BETTER HEARTS FOR BETTER TIMES Indeavoured in severall Sermons WHEREIN The zeal and fervency required in Gods service is declared severall hinderances discovered and suitable helps provided all out of Gods treasury brought forth at this time with earnest desire and in hope to revive the memory and reinforce the pâ—actice of the people to whom they were presented and for more publique use if the Lord please By John Angier Pastor at Denton-Chappel in Lancashire Imprimatur Edm. Calamy PSAL. 11â— 2 Thy people shall be willing in the day of thy power Psal 40.8 I delight to doe thy will O my God Isa 64.5 Thou meetest him that rejoyceth and worketh righteousnesse Ioh 4.34 My meat is to doe the will of him that sent me and to finish his work Act 20 24. Neither count I my life dear to my self so that I might finish my course with joy Ioh. 2.17 The zeal of thine house hath eaten me up LONDON Printed by A. M. for Christopher Meredith at the Signe of the Crane in Pauls Church-yard 1647. TO MY BELOVED PEOPLE THE Inhabitants of Denton and Haughton and the places adjacent Beloved THere wanted not strength of discouragement to stifle this weak birth but the thoughts of my heart thorow divine assistance gave strength of incouragement to bring forth My heart told me how much the Saints have blessed God for the pious and plain books of the godly which were more hearty and lesse specious breathing Christ crucified and hearts crucified and what a power my soul hath found in that plainnesse and simplicity wherein they have sent abroad their pious practicall discourses as in their native dresse An over-bearing flood of thoughts followed speaking out the cause I have to set up some such pillar of thankfulnesse to my God who carried the work of my Ministry thorow inhibitions suspension excommunications in time of the height of the power and persecution of the Bishops Though I might not runne the race of one year at Ringly-Chappel whether I was first called and in that imperfect year was twice inhibited though in nine or ten years at Denton Chappel I preached not above two separated years to my best remembrance without interruption and in that time was twice excommunicated Though Sabbath-Assemblies were sundry times distractedly and sorrowfully broken up and my departure fâ—â—m habitation and people often forced no means left in sight of returne yet thorow the fervent praiers of the Church whereto these hard afflictions were apparently serviceable God was graciously and effectually moved continually to renue liberty as they continually interrupted it they shut and God opened they shut and God opened till God would no more be troubled with them but took the keys of power out of the hands of upstart proud Shebna to give them to outed despised faithfull Elâ—akim And no lesse cause have I to set a starre of observation to advantage Gods pra se upon divine providence preserving to admiration my * The like mercy God shevved me when the Parle of Derbey lay about Manchester almost a vveâ—k though the plundering Souldiers went as fâ—rre some other waies yet God turned them from us and gave us leave to keep the Nationall â—ast in â—â—blique tâ—â— very wâ—â— house study and papers when some of Prince Ruperts plundering forces passed nigh the door in the year of our heavy visitation when his whole Army entred Stockport within three miles of us and no opportunity left for removing any thing nor any durst stay in the house to him we committed all by praier and at our returne we found nothing wanting not a door opened not a window broken Though in times past scarce a year passed but I was driven from home yet in these troubles I have rested at home thorow the multitude of his mercies all the time save one Moneth when the Princes forces ranged and reigned in our Country My soul shall make her boast in the Lord the humble shall hear thereof and be glad O magnify the Lord with me and let us exalt his name together Psal 34.2 3. For your sakes also having found help from God to labour so long and suffer so much I was willing to combate with mine own discouragements unto victory God hath kept you hitherto blessed blessed be his name in truth piety love and peace to my great comfort and incouragement in all my troubles and straightnesse in outward and earthly respects but I am afraid out of the abundance of my love to you and care for you in these dangerous times wherein many evil spirits are let loose for * I loâ—k upon the disteÌ„pers of these times as a sharp correction to godly Ministers for their humiliation and better preparation for some other work as an effectuall teÌ„ptation to the people to discover those corruptions that being covered with the cloak of profâ—ssion have lived and grown under powerfull Oâ—diâ—â—nces and as a signe and means of the removing of the Gospel at leâ—st by such instruments to desolate places the work of his servants faâ—â—â—â—g God will provide new and when wanton people are weâ—r ed with their own wayes the wayes of God will be the more precious affliction to godly painfull Preachers and for temptation to their hearers lest you being led away by the errour of the wicked should fall from your own stedfastnes and doe therefore pray and indeavour that you may grow in grace and in the knowledge of our Lord and Saviour Iesus Christ. If the quickning spirit shall quicken your affections and graces unto duties of communion with Christ the fountain of life the matter laboured in preaching and printing these Sermons he will quicken those duties to be conduâ—â—-pip s of life whereas in ordinary experience dead hearts are suited with dead and unfruâ—tfull Ordinances the sad and dangerous experience of the present times I have sadly observed after the beginning of these unexpested glorious joyfull times of liberty after some more lively springings and workings both of hearts and Ordinances when the light brake out of darknesse and liberty out of bondage great deadnesse hath fallen continuâ—d and increased upon both hearts and Ordinances A main reason I take to be this the sharpning and whetting afflictions of the Church which forced their graces unto frequent and fervent exercise in holy duties being removed they have remitted their fervency not improving their liberties to that end that God improved their afflictions and God hath remitted his Spirit in Ordinances they have not stirred up their hâ—arts to take hold of God they have not rejoyced to work righteousnesse as sometimes and God hath not offered himself in Ordinances sent his Spirit to meet them nor given them his loves as sometimes To passe by the evidence of this sad râ—pâ—rt found in the unhumblednesse and unaffectednesse of the godly in midst of so many pressing causes and under so great helps and the generall ineffica y of the Ordinances for conversion stay your selves and wonder
us as children and friends we may expresse our reverence otherwise by uncovering the head by gravity of countenance and behaviour in all the actions thereto appertaining 4. Neglect of singing Psalms witâ— the Coâ—gregation a faâ—lt in many indeed some through age or weaknes of body or want of voiâ—e cannot and are to be excused for will whâ—n power is wanting is accepted of God But not to sing where we have no such impediment the case of very many is to despise that ordinance of God and so to sin for what doth hinder them but a mean and low esteem of this ordinance they want not strength or body nor voice What then Nothing but respect and esteem of the duty Indeed they are to be blamed who give occasion of this disrespect by altering the tune or singing before or after others but it doth not excuse them who are drawn hereby to disrespect Gods ordinance they should rather increase their esteem 5. Whispering one to another in time of praier singing reading or preaching Needles whispering in civill societies is a disrespect thereto for so the company and occasions in hand are neglected much more needlesly to whisper in holy Assemblies though no publike action be in hand is disrespective of them because more reverence is due thereto When we meet for publike ends private actions are unsuitable some to be talking in one place and some in another a publike expectation of publike exercises were more meet and a generall composing of our affections and behaviour fit for the same We should come into such places with a respect of those holy ends we come for and all our carriage till we depart thence should expresse to much Most of all doth it expresse disrespect to whisper to one another whil'st the service of God is in hand when we are speaking to him or of him or he speaking unto us to turn aside and speak one to another doth not suit with that reverence we owe to God Nay if we speak one to another of that which is in hand which is the fairest excuse that can be made yet if it take away our ear and affection from that which follows it doth shew a disesteem of Gods ordinance and so is sin Nay whatsoever doth but weaken our affection and attention to Gods worship as this must needs do at the least doth therein weaken our esteem and so make us sin 6. Smiling and laughing in time of Gods worship Judge you what Assembly more grave then an Assembly met at Gods command to worship him And would not smiling or laughing of some particular persons in a most grave Assembly argue a disrespect of the same doth it not argue a lightnes or inconsideratenes of the person or the lightnes of the matter both which do carry a disesteem of Gods worship God hath promised Zech 8.4 that the streets of Jerusalem shall be full of boies and girles playing therein but for men and women our boies and girles to be toying laughing and smiling when they are worshipping is a sleighty carriage arguing sleighty thoughts of Gods worship God may send such a sudden full and forcible joy into the heart that it may change the sadnes of the countenaâ—ce into smiling but to laugh and smile though the ordinance gives no such occasion bâ—t from some vain thought that comes to the minâ—e or some â—olly a man seeth in others is a despisiâ—g of Gods holy things and so sinne The presence of betters might command more respect much more of Saints and Angels and most of all the presence of God himselfe 7. Standing up to gaze about We read that all the people stood up when Ezra opened the book of the law in the sight of them all Nehemiah 8.5 and when our Saviour had read his text the eyes of the people were fastned on him Luk. 4.20 but to stand up to gaze about us to see whom of our freinds we can espy or who comes in or what apparell others weare and that in time of singing of Psalmes or reading the word or preaching the word doth shew a disesteeme of Gods Ordinances Can we finde something more to be attended to then Gods worship a signe we thinke but meanly of that 8. Sleeping in time of Gods worship a thing which our neighbours equall to us would count a sleighting of them much more may God Suppose a man should be speaking to his neighbour or speaking some good of him in his presence or hearkning to his speech and he should fall asleep would he not look at it as a sleighty carriage how much more if a man should thus behave himself before his betters and especially before his Prince and cheif govenrour so is the case in publike worship either we are speaking unto God as in prayer or speaking of God as in reading the word and singing of Psalmes or hearing God speak to us as in the preaching of the word if we sleepe in all or any of these do we not shew that we lightly esteeme them that we do but little respect what we say unto God or of God or what he saith unto us which how great a sinne it is I leave to you to judge Not but that some by reason of age or weaknes of body or want sometimes of convenient rest or constitution of body may be subject to heavines who yet doe highly esteeme Gods worship but where there is a giving way unto this and it is not borne as a burden which for the present a man would shake off and after is humbled for it shewes a great disesteeme and disrespect of Gods worship 2. To humble Gods people in regard of the guiltines of this sinne meane and low thoughts of Gods worship In this sense we need Peters exhortation 1 Pet. 1.13 to gird up the loynes of our mindes our thoughts of Gods worship hang too loose and low and had need be girt up closer and higher We should call the sabbath the honourable of the Lord Isai 38.13 Glorious things are spoken of thee O city of God Ps 87.3 of the Church and Ordinances We should looke to our foote when we goe into the house of God Eccles 5.1 but our late comming our heavines our whisperings do shew that our thoughts are too low for were our thoughts higher our carriages would be more reverent This is our sinne and should be our shame And to humble us the more consider either there is much ignorance in us of the worth of Gods worship or much carelessenes of that worth we know or much corruption and but little grace much of the old man and but little of the new 3. To fortifie them that respect Gods worship against the speeches and carriages of them that disrespect them Many have a good esteeme of reading and prayer of private and Church ordinances but when they see and hear others sleight the same they pray not they read not they come not to the assembly but they speake ill of others that use
worshipping of God is to weaken that worship But to neglect preparation is to neglect that which the servants of God have practised as a way of due worshipping God Therefore to neglect preparation is to weaken that worship 3. God hath generally put it into the mindes of men as a point of wisdom to make preparation for matters of lesse moment Prov. 24 2â— prepare thy work without and make it ready for thy self in the field and afterwards build thine house When men build an house they first bring materialls to the hill as we say and then fit and prepare those materialls that they may sit the work intended and then they build they do not build without preparation Pro. 21.31 The horse is prepared against the day of battell the horse is not used in battell out of hand nor will any ordinary common horse serve for that end but the horse is prepared against the day of battell by exercising unto warlike skill by fit keeping by harnessing Men prepare their ground by mannuring and plowing ere they cast in the seed Isa 28.24 25 26. Doth the plow-man plow all day to sowe doth he open and break the clods of his ground when he hath made plain the face thereof doth he not cast abroad the sirches and scatter the cummin and cast in the principall wheat and the appointed barley and the rie in their place And why doth he thus prepare the ground ere he sowe ver 26. for his God doth instruct him unto discretion and doth teach him Is it wisdom to prepare ere we build a materiall house for man to dwell in And is it not much more wisdom to prepare for that house that it want nothing which must entertain the God of heaven Isa 66.1 2. Heaven and earth are Gods he hath made them and they are ready prepared but what house will they make for God The Lord tells them what house he chuseth more then heaven and earth To him will I look that is poor and contrite and that tremblâ—th at my word a prepared heart to worship God is Gods hoâ—se a poor heart sensible of its emptines of grace a contrite heart that is ground to dust and powder in regard of sin and a heart that trembles at Gods word that is deeply affected therewith and wrought upon thereby Let me adde one instance more which comes a little more nearer to the matter in hand When we are to come to the house of God we prepare our bodies in regard of the company we come unto we wash our selves and change our apparell and see that it be clean we put on some clothes that were not worne since they were washed but are prâ—pared in the week for that day and we should condemn a man of uncomelines rudenes of rashnes indiscretion that should come unprepared in body Nay many that go abroad all the week yet will not come to Church on the Lords day and all the reason is because they have no better clothes had they nâ—w clothes they would come as well as any and the reason why this doth hinder them is becaâ—â—â— aâ—l mâ—â— tâ—ke â—â—re to come iâ—â—â—â—â—l◠〈◊〉 thâ—s to the Câ—â—râ—h â—nâ— they should be 〈…〉 bâ—dy Nay more tâ—â—â— tâ—â—â—â—â—â—t comely cloâ—â—â—â— o◠〈◊〉 own do count it a lesse matter to humble themselves to borrow clothes then to come unhansomâ—ly Nay yâ—t a little furtâ—er many when they come to the Sacrament rather tâ—â—n thâ—y will not have their bodiâ—s prepâ—â—ed as they think they will deprive themselves of food necessary to the comfort of their bodies they will come fasting though our blâ—ssâ—d Saviour and his Apostles did celebrate the Lords supper after they had eaten the passeover which I suppose was a competent meal for they were to be no more at it then could well make an end of the paschall lamb If the body cannot come well into the presence of man without preparation can the soul come well into the presence of God without preparation to worship him The body comes to meet men the soul to meet God the body men count unfit till it be prepared and is the soul sit without preparation shall we make the presence of men of greater consequence then the presence of God Beside the principall end why the body comes to Church is that the soul might meet with God and we trim the handmaid but not the mistris that which hath least use in the present occasion not that which hath most just as if you should trim the hoâ—se you ride upon to Church but not your selves which were a ridiculous thing This argument therâ—fore doth conclude strongly and sensiâ—ly If matters of a lesse moment cannot be so well done without preparation then not the worship of God But lesse matters cannot so well be done without preparation as appears by instance Therefore not the worship of God God will at last day bring out meâ—s plowing to witnes against them and condemn them and this shall be so sensible and plain an argument that men shall have nothing to say As when the Lord said to the man that wanted the wedding garment Friend how camest thou hither not having a wedding garment What come a wedding and not have on a wedding garment The argument was so sensible and plain that he was speechles So when God shall say to us as he will do at the last day â—â—iâ—nd didst not thou prepare thy ground for thy seed What and not thy heart for my worship This shall be so sensible and manifest an argument as men shall n t be aâ—le to say any thing against it but be speeâ—hles What is unpreparednes of heart to worship God It stands in three things 1. Rashâ—â—s 2. Prophanâ—nes 3. Unaptnes or indisposednes 1. Rashnes a rash heart is an unprepared heart and begins the unpreparednes of the heart at the highest faculty of the soul the minde Eccles 5.2 Be not rash wâ—th thy mouth nor let thine heart be hasty to utter any thing before God God hath given a man a power to deliberate and consult with himself about matters what is fit to be done and what not fit how matters may best be done and hovv not and hereby the mold and patern of things is made in the minde according to which the outward man doth them and vvithout this a man is not fit to do any thing much lesse the vvorship of God for he doth the same in great part vvithout the soul is carried thereunto by the force of sense and blinde affection and herein represeâ—tâ—th the brâ—te beasts It is called Prov. 22.2 A devouring of holy things It is a snare to a man that devoureth holy things and after vowes to make enquiry When a man devoures holy duties performs them at all adventurâ—s considers not time nor place nor manner nor end such a man is in a snare the food he hath devoured is vvithin a net and hath an hook vvithin it evil vvill befall him after such duties anguish
him in another Not be confident or proud for though they have found God much in an Ordinance yet they may misse him in the next Where they least expect to finde God there many times they finde him most therefore not be discouraged and on the other side where they are most confident to finde God they many times misse him trust not Ordinances therefore but the God of Ordinances in all 2. Set awork thy faith in the promise the condition whereof thou hast in thy heart Psal 10.17 Thou wilt prepare the heart thou wilt bow thine ear these two go together if God do prepare the heart he will bow the ear he will do thee good thou maiest believe it thy preparation is an earnest a pledge thou maiest thereby help thy faith Thus did Manoahs wife comfort him when he was afraid they should die because they had seen an Angel of God Judg. 13.22 23. If the Lord were pleased to kill us he would not have accepted a sacrifice at our hands nor have shewed us such things as these so if God had not intended thee good in his worship he would not have accepted thy preparation 3. Thou must difference the different effects of Gods presence or else thou maiest wrong God as well as thy self to say he was not with thee when yet he was Not onely are there more manifest and evident fruits of Gods presence in duties as much liberty of spirit much joy peace assurance of faith but also there are more inward and reserved fruits of his presence as sense of want sorrow for want desire of enjoyment willingnes unto further duties to finde that which we want in some in the former God is with us and we know he is with us in the later God is with us but we know not so much an instance of the later we have in the two Disciples going to Emaus Luk. 24.16 Their eies were holden that they could not know him yet afterward when they did know him they remembred that they had sufficient evidence of his presence even when they knew him not ver 32. did not our hearts burne within us when he talked with us by the way and opened to us the Scriptures Whence was that fire in their hearts but from the spirit of Christ conveighed in his word Yet till they knew him they made no account of this The godly cannot see God in Ordinances though present because sometimes their eies are altogether pitched upon those more evident fruits of his presence sometimes also they stumble upon the presence of God sleight make no account of such fruits as are put forth sense of many failings in duties makes them think God was not there whereas that sense is from God in the Ordinances who is the father of lights CHAP. III. Of the fourth hinderance of instant worshipping of God Wearines AMOS â— Part of the 5 vers When will the new moone be gon and the sabbath TWo things are in the verse whereof the words read are a part 1. A desire 2. The reason Their desire is that the new moon and sabbath were gon laid down interrogatively to shew the greater vehemency and earnestnes of it When will the new moon be gon and the sabbath they thought the time long that they continued their stay was a burden unto them when a mans dâ—sire meets with hinderance his greife takes place so the new moon and sabbaths were matter of greif and burden unto them and they were weary of them because they hindred for present their civill commerce The reason of their desire that the new moon and sabbath were gon is that they might sell corne that they might follow their worldly occasions wherein they would oppresse We have to do with the first particular Their desire that the new moon were gon and the sabbath ended Why what was the matter that they had enough and too much of the new moon and sabbath Why did they stand in their way for buying and selling Ans At every new moon or in the beginning of every moneth they had a great solemnity speciall sacrificing to God Numb 28.11 a solemne feast day Psal 81.3 wherein they were wont to heare from God by the prophets for when the Shunammitish woman would go to the prophet for her dead son her husband disswaded her from the ordinary unseasonablenes of the time Wherefore wilt thou go to day it is neither new moon nor sabbath 2 Kings 4.23 A signe the people did communicate with the prophets in the counsels of God in the new moons and sabbaths and speciall seasons and times appointed for that purpose And whether here be meant the weekly Sabbath or by this generall name be intended all the Sabbaths or dayes of rest mentioned Levit. 23. it comes all to a reckoning in regard of their exception for in the weekly Sabbath and day of atonement or humiliation they might do no worke Levit. 23.3.28 and on the other Sabbaths or dayes of rest feast dayes they might do no servile worke Levit. 23.7 which is expounded in case of the passeover which was one of the feasts Exod. 12.16 no manner of worke shall be done save about that which every man must eat no worke might be done but about providing meat for the feast they might not do any worke of service or labour about their callings as plowing and sowing buying and selling They therefore wish the new moon and Sabbath gon that they might sell corne because that was forbidden worke in those times and seasons they are therefore weary of them and gladly would be shut of them could they sanctifie these holy daies or performe fervent and hearty worship to God in the same when all their desire was that they were gon whence we have just occasion to lay ground for handling a fourth hindrance of our earnest worshipping of God N. Wearines hinders our earnest worshipping of God When the worship we performe is a burden to us we do but weakly performe the same This people being weary of the new moon and Sabbath instead of setting their hearts upon solemne worship of God therein performed they set their hearts upon the end of the same they do not say O when will the new moon and Sabbath come or O that they would stay long but when will they be gon no daies so long as those daies of solemne worship in them the sunne seemes to stand still or to go back they passe not away fast enough and if the end of these solemne services have all the heart what shall God have in the performance of them This God complains of both in preists and people Mal. 1.13 That they had said of his worship What a wearines is it and that worship is poorely performed which is but a weary worship Though some take this place otherwise yet this sense suits well with that despising of Gods name blamed vers 6.7 for what a man thinks meanly of he will be weary of and what did their offering of
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
especially sinne the greatest affliction when sinne must be the souls cure the cure will be found but smarting But this may be some comfort to us when we do desire the good of our people and they walk in a contrary way better they should smart then perish If thine eye offend thee 〈◊〉 thy â—â—â—t saith Châ—ist plâ—â—k â—â—t the one â—ut off the othâ—â—â—â—tter go to heaven 〈◊〉 th◠〈◊〉 eye and halting 〈…〉 eyes and 〈…〉 â—inâ—ll and deâ—r 〈…〉 better thou perish◠〈…〉 comfort and â—â—â—â—ure a little trouble for a time then misse the comfort of the whole and endure the trouble of the whole for ever Hearers that profit not by carefull attention may and shall profit if they belong to God by the sinne and smart of their carelesnesse and that which is their good may be our comfort so far as it is their good 2. To comfort them to whom sleeping is a burden It cannot be denied but it doth him erour worshipping of God but there is comfort in tâ—at case if it be a burden Let us try that first 1. Thou wilt lay in against it before thou go to the house of God in thy prayer thou wilt 〈◊〉 in of it and desire helpe against it 2. In the Ordinances thou wilt stâ—ive against it stirre up thy selfe disease thy self desire others to awake thee be thankfull when they do it 3. After duties thy heavy head will be turned into an heavy heart when thou goest to God in prayer when thou goest to thy meat and to thy rest thy heart will be weary If thuâ— thou finde thy sleeping a burden there is comfort 1. The obedience of Christ for the sake whereof thy obedience is accepted was a wakefull lively obedience what was wanting in thine was â—â—â—und in his obedience for theâ— 2. Thy obedience is presented to Goâ— by the intercession of Christ without any defect as it is in thy will not in performance 3. For Christs sake God will make thy sinne thy physicke both to discover thy self to thy self and to humble thy heart 3. For information 1. God hath but weak service at the hands of very many for sleeping is very generall To speak first of Gods publique worship How many sorts of sleepers are found some sleep from the beginning to the end as if they come for no other purpose but to sleep as if the Sabbath were made onely to recover that sleep they have lost in the week for love of their own occasions as if Gods Ordinances were rather a cradle to rock them asleep then the office of the watchmen of God to awaken sleepers Some sleep from the beginning of the Ordinance till praier or Sermon begin as if they came to the house of God not well awaked or wanted part of their morning sleep Some after some time of waking and watching do fall asleep as if the service of God were the onely unpleasant tiresom work Some their serving of God consists of short sleeps and short wakings as if they met with a continuall intercourse of startling and quieting in Gods service Some have a continuall heavines and lumpishnes in Gods service as if it were night rather then day their heads are so leaden and weighty that they cannot hold them up and their eies so heavy that they cannot hold them open And if we set aside these sleepers the severall sorts of them how many waking watchfull worshippers of God shall we finde If there be so many and such variety of sleepers on the Lords day in the day time having rested the night before and resting from their labours in the day how much more will these be found in family duties performed late at night and after weary labour which makes it manifest that God hath but weak service in publique or private from the most 2. The effect of sin it doth prevent the course and frame of nature and grace both sleep was appointed of God for the refreshing of the weary body that so it might wake and be the more cheerfull in Gods service but siâ— makes the body sleep when it is not weary when it should especially wake and makes a man unfit for Gods worship Were there no other evidence of our sullen estate and condition this were sufficient Would men made according to the Image of God sleep in his service who made them fit to wake in it And if there were nothing else to bring us out of love with sinne this were enough it doth unfit us to serve God 3. The coldnes of their hearts in Gods worship who fall asleep in it especially that give way to sleeping It hinders them in Gods worship therefore were their hearts fervently bent to the worship of God they would hinder that It is not onely the motion of the body in mens callings nor chiefly that which keeps them awake but the intention of their thoughts and fervency of their affections and though there be not the like stirring of body in Gods service yet if the soul were so bent upon it as upon other occasions that would keep the body awake 4. For reproof 1. Generally of them that sleep in Gods worship We are commanded to love the Lord with all our strength as well as with all our soul but we by sleeping deny the strength of our bodies and thereby the strength of our souls also God reproveth some for drawing neer to him with their lips when their hearts were absent but sleeping sets the body farre from God as well as the soul But that we may be more ashamed of this sin of sleeping let us consider the aggravations of it 1. It is a needlesse or at least a carelesse sinne We except against swearing in ordinary speech because it is a needlesse sin men are not put upon any necessity it doth not grace their speech nor bring credit to their speech so sleeping in Gods service is hereby aggravated that it is a needlesse sinne Have not men houses and beds and time allowed them to sleep in they have no need to sleep in Gods worship God hath suffered his own commands to be transgressed in case of necessity Matth. 12.3 4. David might rather eat holy bread then his body should come to any hâ—rm by hunger which yet might not have been done had not God given allowancâ— and câ—mmand but to transgresse the command of Gâ—â— when there is no neâ—essity upon us how great a sin is that What is this but a despising of the command of God a setting light by it as if a man should say Indeed it is a command of God we should not sleep but it is no matter whether we keep it or no it it not worthy observation It was the aggravation of Davids adultery 2 Sam. 12.9 His despising of the command of God how did that appear because no necessity lay upon him to commit that sin he had wives of his own had he not sleighted the command of God he would not have done it So men have no