or which is worse that Reformation it self should undoe us For of Christs coming in a way of Reformation it is askt Mal. 3.2 But who may abide the day of his coming and who shall stand when he appeareth A sad effect it had surely on the Scribes and Pharisees in the daies of his flesh whilest his doctrine and miracles ripened their sins and blasted their Souls in stead of their Lusts For the preventing of such an incomparable mischief in this great expectation of his coming amongst us as a Refiners fire and fullers sope Let us commend the reading of this book to thee and doe thou seriously commend it to God for his blessing wherein thou shalt have the best wishes of Thine in Christ to serve thee Tho. Case Edm. Calamy Errata PAge 1. l. 10. for guide read gird p. 6. l. 9 for words r. word l. 15. for these r. they p. 13. l. 23. for where r. vvhen p 14. l. 11. for nor r. not p. 36. for Isa 36. r. 56. p. 42. l. 22. for fear r. care p 43. l. 6. for weal r. wealth p. 45. l. 9. for raising r. raging p. 51. l. 12. for Lord r. head p. 53. l. 3. for Prophets r. vvorship p. 54. for their r. Gods p. 55. l 23. for your r. their p. 58. l. 23. dele A p. 59. l. 1. for lawfull r. carefull p. 64. l. 5. r. Eccles 5. p. 69. l. 4. r. Psal 84. p. 70. l 22. for regarded r. vvorshipped p. 85. l. 9. for our r or p. 89. l. 10. r. Isa 58. p. 101. l. 2. r. 1 Thes 5. p 103. l. â— r. Ps 5. l. 9. r. Isa 66. p. 110. l. 15. for use r. thee p. 123. l. 24. for stirred r. stirring p. 1â—8 l. 17. r. Mat. 25. p. 150. l. 19. for immediatly r. in mediately p. 151. l. 9. for snared r. snares p. 154. l. 9. adde in p. 163. l. â—0 r. Mat. 5. p. 166. l. 19. r. Psal 139.1 2 23. p. 1â—0 l. 4. for furthest r. further p. 211. l 11. for fastned r. softned p. 212. l. 1â— r. 1 Cor. 11. p. 220 l. 8. dele more p. 208. l. 15. adde day after marriage p. 229 l 13. r. Iob 42 5 6. p. 235. l. 20. r. Exod. 12. p. 239. l. 1. for one r no. p. 240. l. 4. for orb r. oil p. 245. l. 86. for perfect r. present p. 289. l. 1. for unpreparednes r. preparednes p. 290. l. 5 for his r. her p. 304. r. Luk 5. p. 317. l. 8. for him r. thine p. 327. l. 5. r. Amos 8. p. 329. l. 21. for the latter and r. as p. 357. l. 9. for hand r. handle p. 363. l. 14 for faulse r. false p. 364. l. 10. for know r. knowledge p. 372. l. 4. for man r. men p 380. l. 19 God can command but r. God can command nothing but. p. 451 l. 16. for when r. where p. 455. l 6. for seemeth r. serveth p. 47â— l. 7. for our r. one l. 8. for soul r. soil p. 489. l. 7. for chear r. clear p. 499. for prevent r. pervert l. 24. for sullen r. fallen p. 532. l. 2â— for sleep r. asleep p. 53â— l. 24. for warring r routing p. 534 l. 19. for curse r. course p. 541. l 2â— for rest r. â—est p. 545. l. 15. dele If p. 593. l. 22. for free r. feel p. 598. l. 19. for one r. our p. 603. l. 2. for heart r. heat p. 612. for sin r. him AN HELPE TO BETTER HEARTS for Better Times CHAP. I. Of instant worshipping of God ACTS 26. part of the 7. Instantly serving God THe word here translated instantly properly signifieth to extend and stretch out and is frequently used for stretching out and putting forth the hand Iohn 21.18 When thou art old thou shalt stretch forth thy hands and another shall guide thee The word stretch forth in the translation is the same in the originall with this that here is translated instantly When this word is referred to Gods worship or to the affections of the soul or the graces thereof it doth by similitude taken from the body signifie the stretching out of them the measure of them the earnestnes and fervencie of them and so is translated either instantly as in this place or fervently as 1 Pet. 1.22 earnestly as Luke 22.44 He prayed more earnestly without ceasing Act. 12.5 Some interpret this word in this place perpetually but you see it is translated here instantly and in other places of Scripture when it is applyed to Gods worship and they that translate it perpetually do imply this fervencie of affection for whence comes perpetuity length and continuance in any action but from length of inward affection the stretching out of that as the length of the motion of a stone throwne with the hand depends upon the strength of the hand throwing the same I take it hereby is meant that gracious affection of zeal so much called for and commended in Scripture which is not a mixt affection of love and anger but the intention and measure of all the affections for there is zeal in griefe Psal 119.139 My zeal hath consumed me because mine enemies have forgotten thy words The terme being thus explained the truth to be handled is Gods worship is to be performed with intention of affection not onely the truth but the strength of affection is to be looked after and laboured for in Gods service The twelve tribes are here said to serve the Lord instantly or earnestly I will shew more particularly what is meant by instantly and then produce proof By instantly is meant the measure and degree of the affections we expresse in Gods service whether love or desire or feare or greife or ioy or anger or care that there be much thereof So what graces we expresse faith or repentance or humility we take care that there be measure as well as truth called Luk. 10.27 all the minde and all the soule all the heart all hath speciall respect unto the measure and degree of the faculties of the soule as all the might of the body doth meane all degrees and measures of strength the utmost strength so in like manner all the minde all the heart all the soul means all degrees and measures of understanding will and affections the utmost and furthest of them else our Saviours compendium of the first table should not comprehend the third Commandement I will for cleerer evidence sake shew it by instances in the severall parts of Gods worship 1. Hearing the word Luk. 4.20.21 when our Saviour had read his text the eyes of all were fastned upon him asigne of an earnest desire to heare him they they did not looke about them one at another or at them that came in but their eyes were fastned upon him and they wondred at the gracious words that proceeded out of his mouth a signe they were much affected and moved and did not sit as stones senselesse The men of Berea Act. 17 1â— did
that which makes the torment of hell is this that God takes his glory because men will not give it him All the godly though they do not think so do seek Gods glory above their own salvation as they should do for they desire their salvation as a way unto Gods glory now the way that serves unto the end is lesse desired then the end whereto it serves The worship we performe is the worship of Jehovah the fountaine of being therefore the author of our being from him we have all unto him therefore we must give all all is his we have nothing of our owne our most lively affections are his owne he is not beholding to us for them we cannot without injustice and robbery with-hold them will we with-hold that which is Gods will we dispose of that which is Gods Not only doth David acknowledge the outward wealth liberally given to the Temple to be Gods own but the willingnes and joy of their hearts whereby and wherewith they gave so liberally to come from God also 1 Chron. 29.18 in that he prayes God to keepe this frame in them and to prepare their hearts towards him he that must keepe that willing and chearfull frame of heart in him hath surely made the same and he that must prepare their hearts at other times hath prepared them now The worship we performe is the worship of Jehovah his name who hath promised this fervency unto his people Psal 110.3 Thy people shall be willing in the day of thy power .i. in the day of the powerfull preaching of the Gospel these shall with earnest affection attend upon Gods ordinances God having promised fervent affections in his service by labouring after the same and expressing the same we shall confirme and establish the truth of God and on the contrary as the Apostle saith 1 John 5.10 He that believeth not maketh God a liar so he that doth not fervently worship God doth what lies in him to falsifie the word of God to make him a liar for God hath said his people shall be fervent 3. Gods worship is the worship of the Lord thy God therefore to be performed with earnestnes His name it is who is not onely the Lord but our God a God in Covenant with us he hath promised to be wholly ours all that he is or can do shall be for us and we have promised to be wholly his to be all that we are or can do for him If we bestow the utmost of our affection upon him in his service we do no more then he hath done for us and what can we give to him if we give all we have in comparison of what he gives to us Not only doth he give to us that strength of affection in comparison of which all ours is nothing but he begins to us he gives first he gives not only more then we can give but before us we may well follow him with lesse what though others serve God they know not how they have lesse reason to shew strength of affection to God then we though they have reason enough for God hath not bestowed himself wholly upon them as upon us Beside being our God the service that is done to him redounds upon us be it well or ill done because the Covenant doth not only imply relation but union it is a marriage-Covenant God becomes ours and we become his A man loves his wife not because shee is a friend and loves him but because shee is himself they are no more twain but one in loving her he loveth himself and so much as he doth not love her though shee do not deserve he doth not love himself for shee is one with himselfe A man doth not love himself because of desert but because he is nearest to himself he is his own so a mâ—n loves his wife because his own nearest unto him So God is our own he is by the humane nature of Christ one with us and we with him did not God therefore deserve our best affections which he infinitly doth yet we were bound to bestow the same upon him in his service because he is our own we have made him as our own soules by entering into a marriage-Covenant with him so much as we fall short in affection to him we fall short in affection to our selves Furthermore having promised the best of our affections unto him in his service truth doth binde us do we not hate to be liars false Covenant-breakers men and women of no truth do we not glory in our truth that if we have said it we will do it our word shall be as good as our band then must we bestow our best affections upon God in his service for so we have promised 4. Carelesse worship is a taking of Gods Name in vaine vaine worship What an evil it is to take Gods Name in vain it will appeare if we consider 1. It is an holy Name Psal 111.9 Holy is his Name Holynes is so lively an image of God that it commandeth respect from the light of nature and holy things are carefully handled Gods worship is an holy worship free from all impurity and pollution take we heed that we do not prophane it by carelesse use of it 2. A great Name Psal 76.1 His Name is great in Israel A Name above all names no worship like Gods worship because no person like him no lawes of worship like his no subject like the subject of Gods worship the whole man soul and body the strâ—â—gâ—h of both the whole earth and heaven none too great to worship God to take in vain a small name a poorâ— mean worship is an evil but to take in vain agreat Name a powerfull worship is more evil 3. A Glorious Name Deut. 28.58 a worship of eminent worth breaking out and manifesting it self to all that have seeing eyes for man to pray to the God of heaven to open all his heart to him for man to deliver the minde and counsell of God for man to seal a Covenant with the God of heaven these are glorious things of great worth even at first sight Here by the way in a word and under correction I must needs acknowledge that since I had any glimps of light to discern the glorious worship of God I could never get over that unsutablenesse that is between these obscure additaments to Gods worship amongst us and his glorious worship What is the vestment to prayer what the Crossing of the fingers to baptisme Indeed sprinkling of water in baptisme or dipping the childe therein bread and wine in the supper are but small things in appearance but when we consider the glorious God hath commanded and appointed these and doth produce glorious effects by them that puts a glorious lustre and brightnes upon them but when nothing can be shewed but mans command obscure and darke man in Divine things his command cannot put glory upon Divine Ordinances wherefrom he borroweth light but can adde none thereto
whâ—t the spirit saith unto the Church not to the Angel onely but also to the Church I shall make way to this text and then open the same God being aboâ—t to reprove the sinnes of his people doth lay a contrary foundation of his love to manifest that there was no cause of such their injury in him but all in themselves I have loved you saith the Lord. vers 2. They believe no such matter saying will not serve them they put God to proofe He proves it by the equall condition of Jacob and Esau by nature but unequall condition by their love Jacob was Esaus brother neither of them better then other yet I loved Jacob and hated Esau and laid his habitation waste and desolate and though Esau may thinke to be rebuilt as Jacob and to have his captivity returned yet it shall not be so if they build God will pull down and whereas he was angry with Jacob but for a moment he will be angry with them for ever and that Jacobs posterity shall see and speake of to Gods glory as magnifying himselfe in the midst of and for the sake of Jacobs posterity But because it is the nature of sin to dimme the eyes of the soul and the more sin the more dimnes and according to the measure of dimnes must be the measure of the palpablenes and plainnes of the thing seen therefore God doth uâ—â— a most palpable sensible argument to convince them of their sinne despising and contemning of his worship A son honoureth his father c. The argument is this Fathers and Masters are to be honoured I am your Father and Master Ergo I am to be honoured This argument common sense will yeild to That a father and Master are to be honoured they cannot deny they themselves daily expect it and receive it in that relation That God is your Father and Master they cannot deny he chose them out of all the world to be his adopted children and brought them out of the house of servants brake the yoke of the oppressing Master The conclusion for greater force sake is put interrogatively where is my honour where is my feare you cannot deny but I am your Master and Father and am therefore to be honoured but where is that honour you confesse to be due to me let me see it I cannot finde it O ye preists yea and people too for ye are included that despise my Name Nay I have dishonour from you in that ye slight my worship the way and meanes of my honour The argument they cannot deny but that God being a Father and Master is to be honoured and consequently they that despise his worship do sinne but they deny the applicaon of the argument they are not the persons for let that be proved Wherein have we despised thy Name ye have offered polluted bread upon mine Altar Polluted is here opposed to such as God had appointed to be holy to be set apart i. e. of the best they offered polluted bread i. e. the worst and basest sacrifices as vers 8. If ye offer the blinde and lame and sicke But grant they do not offer so good as God requireth yet they will not yeeld that they have polluted Gods worship for it may be they offered such as they had ordinarily they had no better It appeares they have polluted the Lords worship in such offerings for they say The Table of the Lord is contemptible if they say it not in words yet in deeds they do i. e. the mean and base offerings they brought were not so much out of poverty and want of better for vers 14. they had a male in their flock and brought the Lord a corrupt thing but their base offerings did spring from a base opinion of the worship of God they thought any thing was good enough they said The Table of the Lord was contemptible if not in their words yet in their thoughts manifested in their doings The thing faulted here is despising contemning of the Name of Gods worship offering polluted bread upon his Altar saying His Table is contemptible and that by his children and servants which caâ—sed them to bring base sacrifices A Despising of Gods worship is an hinderance to the earnest and lawfull performance of it God complaines of unworthy sacrifices such as an earthly governour would not accept and declares the cause to be despising of his worship Ezek. 22.8 despising of holy things is attended with prophanation of them the holy using of holy things ceaseth when despising begins 1 Thes 5.19 20. to despise prophecyings is the way to quench the spirit which makes us fervent in spirit in Gods worship Qu. What is it to despise the worship of God Ans Despising is an act of the judgement passing a mean and low account of a thing as having little or no worth to commend it Scripture-expressions do manifest what this despising is Ps 119.141 I am smal and despised Psal 22.6 I am a worme and no man despised of the people 1 Cor. 4.10 ye are honourable we are despised The language of despising doth lay open the nature of it Gen. 25.32 What profit shall this birthright do to me He did not apprehend the worth that was in his birthright not worth enough in it not profitable enough unto earthly provision he speakes of it as worth nothing 2 Sam. 6.20 with 1 Chr. 15.29 How glorious was the King of Israel to day who uncovered himself as one of the vain fellows shamefully uncovereth himself To despise Gods worship is to have low thoughts of the same as of smal or no worth no worth in prayer in sermons in the sacraments Expressions hereof are sound in scripture Job 21.14 1â— Depart from us for we desire not the knowledge of thy wayes What is the Almighty that we should serve him and what profit should we have if we pray unto him Mal. 3.14 It is vain to serve God and what profit is it that we have kept his ordinance and that we have walked mournfully before the Lord of hosts there is no profit at all they may serve him that will but they shall make no profit of it Qu. What are the causes of despising the worship of God Ans Not because there is a want of worth in it but from a three-fold cause of despising found in the subject when yet the object is precious and honourable 1. Ignorance of the worth and excellencie when a man descernes no worth how should he esteeme 2. Want of attending to knowne worth when men either forget what they know or do not consider it 3. Want of affection to the thing despised let a man be never so precious yet if love be wanting some cause will be found of obscuring all his worth to spread a cloud upon his shining glory These are the causes of despising Gods worship 1. They are ignorant of the worth of it the worship of God is spirituall the worth of it spirituall the knowledge of the
in heart and outvvard trouble And after vows to make enquiry is a snare When a man ha h vowed to enquire whether he hath done vvell or no and to vvish he had his vow in again vvere it to do again he vvould not do it this is rash vowing and brings a man into a snare he should have better considered aforeâ—â—nd Eccles 5.6 Say not thou before the Angel It was an errour why should God be angry at thy voice do not so vow as that afterward thou should'st have cause to say thou wert mistaken that vvere to make God angry vvith thee To vvorship God rashly is not to consider of six things before vve go about any part of Gods solemn vvorshâ—p 1. The persons worshipping 2. The person vvorshipped 3. The vvorship it self 4. The means of assistance and acceptance 5. The manner 6. The end 1. We must consiâ—er the persons that do worshâ—p Eccles 5.2 By this argument the spirit of God disswaâ—es from rashnes in praier or vows We are on earth dust and aâ—hes base and vile that considered would make us more serious and weighty So Abraham when he was further to speak unto God doth consider he was but dust and ashes Gen. 18.27 Job also chap. 40.40 When he was to converse with God acknowledgeth his own vilenes Behold I am vile this consideration doth stirre up our humility yea and our repentance for we cannot think of our vilenes but we must be put in minde of our sinne which hath had the chief hand in it 2. We must consiâ—er the person worshipped Eccles 5.2 Be not â—ash with thy mouth Why God is in heaven thou hast to do with an high holy powerfull God thou canst not be too serious and deliberatâ— So Abâ—â—ham Gen. 18.27 I have taken upon me to speak to the Lord who am but dust and ashes God is the Lord a person of greatest place and authority Abraham bust dust and ashes great difference between dust and ashes and the Lord this consideration will further our reverence and respect of God yea and our repentance the geater God is the greater is our sin against him when Iobs eie did see God chap. 41.16 i. e. he had a clear knowledge of God he abhorred himself in dust and ashes It will help our faith also God having a power above us and others can do that for us which neither we nor others can do 3. We must consider the worship it self whether it be ordinary or extraordinary more or lesse solemn for â—ore iâ— required in the one then in the other and what part of ordinary worship it is we must consider for beside the heart which must be imploied in all we have more speciall use of the ear in hearing the Word and the hand and eie in the supper of the Lord and by the well using of them our hearts are helped the worship of God is a separate way an holy way a way above an high way Prov. 15.24 a way of converse and communion with God 4. We must consider the means of assistance and acceptance the Lord Jesus Christ we have no ability of our own to worship God nor have we any worth to commend our duties unto God when we have done them this consideration will stirre up our humility and faith ouâ— humility for we have no strength of our selves to do any good nor is there any thing in us that can procure savour and acceptance of Gods hands of what we do and they that have no strength nor worth had need by faith depend upon him that hath perfection Heb. 11.4 Faith depending upon Christ for assistance and acceptance did make Abels sacrifice excell Cains which it may be did not exceed in matter 5. We must consider the manner of Gods worship how God will be worshipped with inward affections and the life of them with willingnes and cheerfullnesse with reverence love humility repentance faith Eccles 5.1 be more ready to hear then to offer the sacrifice of fools i. e. do not satisfy thy self with an outward performance of duty or with some other service beside that in hand which thy self dost fancy which a fool may do one that hath no spirituall understanding but be more ready to hear attend and give thine eare unto the present ordinance which doth argue inward reverence and affection 6. We must consider the end of Gods worship which is double His glory Our good His glory more immediatly fully then in other works which yet honour God Our good the good of our souls more immediatly fully thâ—n in other occasiâ—â—s wherein yet is a blessing If we consider not of these things before we worship God we are rash and not prepared and the more serious solemne and set any worship is at any time the more must we consider of them 2. The second part of an unprepared heart is prophanenes or unholines of heart Prophanenes and unholines are all one Ezek. 22.26 They put noe difference betweene the holy and prophane the holy and prophane are contrary therefore these two unholy and prophane are al one and unsanctified and unprepared are all one for prepared and sanctifâ—â—d are all one 2 Châ—o 29. â—9 An heart is prophane common or polluted two waies in relation to the worship or God 1. When it lies under an act of sin unrepâ—nted of Sin doth pollâ—te and defile â— Cor. â— 17 touch no unclean thing cap 7.1 Let us cleanse our selves from all filâ—hines of flesh and spirit sin is the unclean thing and doth defile for it takes the soule from God which was set apart for him and from the holy way and nothing but repentance will wash away this defilement Ier. 4.14 O Ierusalem wash thine heart from wickednes how long shall thy vaine thoughts lodge within thee To come therefore to worship God with sin unrepented of is to come with a defiled heart Ezek. 23.38 they have defiled my sanctuary and prophaned my sabbaths and how doth he prove it ver 39. for wâ—en they had slaine their children to their Idols then they came into my sanctuary to prophane it they came from their Idolatry unto the sanctuary of God without repentance and so they prophaned it by making no difference between it and an unholy place and especially did they first defile their hearts by making no difference between an holy unclean heart Numb 9.7 We are defiled by the dead body of a man why are we kept from offeringe an offeringe to the Lord in his season amongst the children of Israel that uncleannes was a sinfull uncleannes though ceremoniall hindring them from preparednes unto the passeover till they were washed shadowing out that defilement we get by touchinge sin and sinners which are dead things Exod. 2.48 No uncircumcised person shall eat thereof uncircumcision was a sinfull uncleannes that did unfit them for the passeover and to this the Apostle alludes when he speaks of preparednes to beare the word Iam. 1.21 Lay aside all superfluitie of naughtines
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
is Gods work therefore all good God can command but what is good and in that which is all good is no matter of wearines Esai 43.23 I have not made thee to serve with an offering nor wearied thee with incense these God commanded but there was no matter of wearines in them as appeares by the contrary Thou hast made me to serve with thy sinnes and wearied me with thine iniquities in sinne is matter of wearines If thou be weary of that which is good thou hast Satans image upon thee in measure for that is his image to be weary of good as good John 8.44 when he speaketh a lye he speaketh of his own the Devil can call nothing his own but sinne and falshood for there is no truth in him he hath no disposition unto truth and will not this shame thee to be like the Devil 3. This wearines in good is the road way unto wearines in and by evil and affliction for temporall tiring evil the word of God is expresse Deut. 28.47 48. because thou servest not the Lord thy God with joyfullnes and gladnes of heart for the abundance of all things thou shalt serve thine enemies in hunger and thirst and nakednes and want of all things and he shall put a yoke of iron about thy neck untill he have destroyed thee they that serve God with a weary heart instead of being in the hands of God a freind they shall be in the hands of enemies a weary condition instead of serving God they shall serve their enemies those whom they do not love those who will not recompense their labour for they shall serve them in hunger c. they shall have hunger but no meat to eat thirst but no drink to drink nakednes but no clothing to put on no though they serve for it and so deserve it a weary condition yet if they might have any liberty it were lesse matter but they shall put a yoke of iron about thy neck untill they have destroyed thee a yoak shews restraint but an iron yoak shews wearisome restraint yea so wearisome as it shall bring on death They that are weary of Gods service the way of life must make account of wearisome bondage the way to death No joy of Gods service who is the God of thy life no joy of life Look into the conditions of men that are much weary of Gods worship and see if they have not some wearying tiring affliction like an iron yoak that they can neither break nor chearfully beare if God would open their eyes they might see herein wearines in Gods worship A notable example see 2 Chron. 12.1 when Rehoboam was strengthned in his kingdome he forsook the law of the Lord and all Israel with him they grew weary of the Lords worship whereupon he sent the King of Egypt to take the fenced cities of Iudah and to make towards Ierusalem the Lord sends a prophet to tell them that he had left them in the hands of their enemies because they had forsaken him this word seconding the Lords work did draw them to humiliation yet the Lord would not wholly deliver them and he renders the reason vers 8. they shall be his servants that they may know the difference between my service and the service of the kingdomes of the countries They might have served God and none else but they would not his service was a bondage and burden unto them therefore they shall serve their enemies whom they would not till they know by experience that Gods worship is the more easie yoke and by such experience be made to delight in it And for heaven they that are naturally weary of Gods service must never looke to come there unlesse their natures be changed for we pray that we may do Gods will on earth as they do in heaven a signe all that are in heaven do Gods will chearfully for were they weary of it we might not we need not pray to do it like them we might not it were sinne we need not for we can do it wearily of our selves a signe also that as we looke to come to heaven to be hereafter as they are already that are in heaven we must do Gods will chearfully in measure upon earth as they do it in heaven Though God suffer to come into the earth and to tarry upon the earth such as worship him but wearily yet he will not suffer them to come into heaven earth is a place of change in heaven is no change Nay heaven would more weary such a man then he is wearied here for there is the same work for substance but more of it more earnestly more constantly done and if a little weary men more will weary them much more Should I aske you one after another what you hope will be your condition in another world you would say you desire to go to heaven and you hope to goe to heaven But your wearines of Gods worship doth say to the contrary heaven shall never have you till you be altered for heaven could not keepe you if it had you for you would take no contentment there for the delights there would increase your discontent and wearines The most curious and exquisite musicke doth increâ—se the sadnes of a sad heart The godly have experience that when their hearts are out of temper the worship of God good duties are an increase of their burden and when their hearts are very uncomfortable the very comforts of God do increase their discomforts And if weary services of God cannot come to heaven they must to hell which every body judge to be a weary condition Math. 25.30 and cast ye the unprofitable servant into utter darkenes there shall be weeping and gnashing of teeth Why was this servant unprofitable who must be cast into this weary conâ—ition the reason is found vers 24. I knew thee that thou wert an hard man reaping where thou hast not sowed he thought God an hard master and his worke a weary worke therefore he would not meddle with it Therefore his wages is wearisome no light no comfort utter darknes weeping and gnashing of teeth 2. To reprove the godly in speciall as more blame worthy in regard of their wearinesse Nor doe I mean that wearinesse which proceeds from infirmitie which yet may shame us because it is our sinne and the fruit of our sinne but I mean that wearines which doth proceed from carelessenes the godly not bearing the same a their burden not using means to remedy it but rather neglecting it and suffering it to increase in their soules whilst they content themselves with the outward performance of good duties this is the speciall fault of the godly and for this they deserve specially to be blamed and that upon my doctrine as a sufficient reason it weakens the worship of God make their prayer hearing reading lean sacrifices let them but consider whom they serve so poorely because wearily that God who is not hath not been
receive the word with all readines of minde they did in the greatest measure put forth their hearts unto the words of the Apostle to meet with it in the way and to take it up so soone as it was let fall by him Luk. 24.32 Did not our hearts burne within us when he opened to us the Scripture burne these did and were in a flame with indignation against themselves for their ignorance with desire of and joy in the good and glad tydings of Christs death and resurrection 2. Receiving the Sacraments the Passeover 2 Chron. 35.18 There was no Passeover like to that kept in Israel since the dayes of Samuel the Prophet They exceeded in this Passeover all the Passeovers of a long time a signe they kept it with a great measure of affection for would God onely have commended the outward action Luk. 22.15 With desire I have desired to eate this Passeover with you before I suffer .i. with earnest and vehement desire earnest desire to the ordinance doth imply earnest desire in the ordinances The duty of examination required of the communicant 1 Cor. 11.28 doth carry as much examination is the bellows of affection The like we finde in the Eunuch in regard of baptisme Act. 8.36 See here is water what doth hinder me to be baptized He had a forward desire the Evangelist should have stirred up and provoked him but he prevents him is more forward to receive it then he to offer it 3. Prayer Psal 119.145 I cryed with my whole heart he imploied all the affections of his heart in prayer and that with earnestnes he cries Psal 142.2 I poured out my complaint before him David empties his soule in prayer leaves nothing behinde a signe of earnestnes Psal 143.6 I stretch forth my hands unto thee the instancy here spoken of he fears lest his prayers should fall short of God therefore sends them forth with as great earnestnes as may be 4. Singing of psalms Ps 149.5 6. Let them sing aloud let the high prayses of God be in their mouthes in singing psalmes our hearts must be extended and stretched out as the extending of the voice implies our hearts must be wide open and filled with gracious affections When God would expresse great Joy he bids the mountains breake forth into singing Esai 49.13 Ephes 5.18.19 Be not drunk with wine wherein is excesse but be filled with the spirit speaking to your selves in Psalms c. we should labour to drinke deepe of the spirit and expresse it in singing and makeing melody in our hearts to the Lord there must be a sweet and loud sounding joy in our hearts when we sing psalmes For proofe of this truth may be brought in the testimony of Scripture examples commended and reproofs of the contrary The Scripture calls for this affection Rom. 12.11 Fervent in spirit serving the Lord if we should be cold in our owne occasions which we are not yet when we come to serve God our spirits should burne within us with desire and delight Gal. 4.18 It is good to be Zealously affected allwayes in a good thing good because agreeable to Gods will to Gods nature to the nature of the good we are zealous about zealous affection in good is allwaies good other good things have their proper season this is allwaies in season in every good action 2. The servants of God have thus practised Nehemiah was zealous for the service and worship of God so that he had his conscience on his side to embolden him to desire mercy of God according to his forward affection that way Nehem. 13.14 Remember me O my God concerning this and wipe not out my good deeds that I have done for the house of my God and the offices thereof David Psal 69.9 The Zeal of thy house hath eaten me up Such was his affection to Gods Worship and Service that partly out of desire thereafter and partly out of greife for the neglect contempt and reproach thereof he was even a devoured consumed man so great was his affection that way that he seemed carelesse every other way And herein he was a type of the best of paterns the Lord Jesus Christ who being a Preist though not after the order of Aaron did expresse an ardent affection in purging the Temple from the corruption of those times in so much that his Disciples thought he was an apparent accomplisher of that place of propheticall Scripture The Zeal of thy house hath eaten me up John 2.17 Who but a man in the power and possession of zeale to Gods house would have made a whip and therewith driven out the polluters of the Temple and have overthrown their Tables and Seats and that with Scripture-chiding Math. 21.13 Another remarkable instance concerning our Saviour we have John 4.32.33.34 Whilst his Disciples were gone into the City to buy meat he falls into parly with a woman of Samaria about her soul when his Disciples come again they pray him to eat he tells them he is provided he had meat to eat they knew not of his Disciples say one to another Hath any man brought him meat to eat our Saviour answereth My meat is to do the will of him that sent me and to finish his work No meat could be more sweet unto him or refreshing then the doing of Gods will a signe he was dearly affected thereto that he could make food of it The like we read of Apollos Acts 18.25 being fervent in Spirit he spake and taught diligently the things of the Lord he did not only preach the things of the Lord but with fervencie of spirit with a burning heart Thus unlesse we will be irregular in our serving of God and unlike the approved Saints and servants of God in Scripture yea unlike Christ our patern who was sent from Heaven to set us a copy we must perform Gods service with earnestnesse of affection 3. God hath reproved the want of this fervency of affection in his service a signe it is a transgression Where the Apostle saith Gal. 4.18 It is good to be Zealous alwaies in a good matter he doth conveigh a secret reproof of them who were dearly affected to the false Apostles who were but counterfeit Ordinances of God but were abated in their love to him a true Apostle and so a true Ordinance of God If it be good to be zealous in a good thing then it is evil nor to be zealous The luke-warm temper of Laodicca the Lord reckons to be worse then key cold I would thou wert hot or cold down-right and sensibly good or evil no temper so evil as lukewarm he threatens to spue them out of his mouth shewing that the â—ord will have no communioâ—â—â—â—h but doth detest and will 〈◊〉 â—ove far from him the pâ—â—â—ons and services that are lukeâ—aâ—â— God tells the Churc◠〈◊〉 â—pâ—esâ—â— he had somewhat against her because she had left her first love her love was not utterly gone but her first love and her first works she
â—spy in it matter of displeasure But ordinarily the godly finde God according to their preparatiâ—nâ— hereto the currâ—â—t of â— r pâ—â—â—â—e â—oth bâ—are witnesse they that seeke the Lord shall praise him Psal â—2 26 open your gâ—â—es and the king of glory shall come in Psal 24. â—â— If any man open to me I will come in to him Revel 3.20 and the experience of the godly doth second it 2. Some of the godly complain of difficulty of understanding and weaknes of memory but if they prepare God will clear and open their understandings Preparation also will empty their memories and so strengthen them it may be they are too full If they say their momories are weak also for other things yet preparation will strengthen them for so they shall stirre up and improve the good in their memories and bring in the assistance of the holy spirit 3. Others of the godly complain they cannot finde peace and sweet communion with God they have prayd heard the Word received the Sacrament yet cannot finde peace Let them be perswaded to try this one way more prepare unto prayer prepare unto the Word prepare unto the Sacraments There is a promise Job 11.13 14 15. If thou prepare thine heart and stretch out thine hands towards him c. Then shalt thou lift up thy face without spot It may be thou hast stretched out thine hands thou hast prayed earnestly but now prepare thy heart see if there be not somewhat amisse in thy hand or family that might hinder then thou shalt have comfort in thy heart and boldnes in thy countenance guilt of heart makes a man hang down the head as spots make a man to hide his face 4. If God do not meet with thee yet thou shalt not have this increase of thy burden that thou wert unprepared but on the contrary thou shalt have assurance that God who hath prepared thy heart will beaâ—e witnesse to it and hath some good for thee in store which he will prepare thee for in a further measure by present withdrawings Quest How should we helpe our selves unto preparednes for Gods worship There are three helps Examination Meditation Prayer 1. Examâ—nation This is made an helpe unto p ayer Lam. 3.40 41. Let us search and try our wayes let us lift up our hearts with our hands so Psal 4.4.5 Commune with your own hearts offer to God the sacrifices of righteousnes thou must be a soul-searcher Examine 1. What the generall frame and temper of thy heart is whether in a better or worse temper then formerly 2. What particular failings have lately escaped thee that mâ—ght specially indispose thy soul 3. What graces are specially to be exercised in the worship we go about 4. What are the speciall occasions for which our souls desire to meet God 2. Meditation Psal 119.59 David will looke over his wayâ—s on every siâ—e ere he will set his feet into Gods wayes Meditation is of a separating and settling nature it separateth heavenly thoâ—ghts and affections from earthly and setleth the heart in heavenly thoughts and affections for it often goeth over with thoughts It is as the bellows of the soul that doth kindle and inflame holy affections and by renewed and more forcible thouâ—hts as by renewed and stronger blasts doth renew and increase the slame 3. Prayer David prayes to God to prepare the heart of the people 1 Chron. 29.18 God prepared the people 2 Chron. 29. ult pray therefore to him 1. To pardon our originall indisposednes and particular failings 2. To give successe to examination and meditation 3. To supply his spirit unto the heart which hath put grace into the heart therefore can revive and bring out the same Ob. I cannot get time thus to prepare Ans In diligence in thy calling thou servest God but if thou be so imployed in it as to shut out preparation thou servest Satan more then God because thou dost more his minde and for his advantage then Gods Ob. I am a childe or servant under government and cannot get time having not my time at mine own dispose Ans 1. Thy governours ought to allow thee time for Gods service thou art more Gods servant then theirs If they will not yet 1. By diligence gain time 2. If thou canst not do that take it from thy meat or sleep If neither father nor mother nor master will take care of thy soul yet do thou take care of it Before I leave this point of preparation the want whereof doth weaken that worship of God which we performe I will take occasion to answer some cases of conscience which may fall in the way of the people of God and trouble them for want of light 1. Quest Whether are we bound to prepare more for the Sacrament then for the word I will premise foure things and then answer to the question 1. The Sacrament is an ordinary ordinance of God and so stands in the same ranke of ordinances with the word that it is an ordinary ordinance appeares in that it is oft to be celebrated and that without the condition of speciall and extraordinary occasions 1 Cor. 11.25.26 do this as oft as ye drink it in remembrance of me for as oft as ye eat this bread c. It is an ordinance often to be used without speciall occasion and and for an ordinary end the remembrance of Christs death 2. The question is not between the whole word and the Sacrament but between a particular Sermon and the Sacrament whether we be bound more to prepaâ—e for the Sacrament then a particular Sermon going before the Sacrament 3. The question is of those who in regard of grace received are generally and habitually prepared both for the word and supper for of the unregenerate more preparation is required to admit them to the supper then to the woâ—d 4. The Sacrament in some respect hath it's place below the word in that the word is the covenant yea a particular Sermon doth contain part of the Covenant and the Sacrament is the seal now the seal doth receive necessary force from the covenant but not the covenant from the seal the seal is of no force without the covenant but the covenant is of force without the seal therefore the promise is called an immutable thing Heb. 6.18 the seal doth but increase the validity and force of the covenant add a further degree and measure The seal follows the covenant and serves unto it To the question then I answer That it should seem there is not more preparation required unto the Sacrament then unto the Word This truth will more plainly appear if the objections be cleared which are brought to the contrary Ob. Of a Sermon it can but be said This is my Word but of the Sacrament it is said This is my body and more reverence is due to the body of the Lord then to the word of the Lord and so more preparation to be made for the Sacrament then for the Word
Ans 1. If it be said that Christs body is present at the Sacrament onely in the Word the word of promise then this objection doth fall to the ground as of no force for we must prepare to receive the word in a Sermon and the word in the Sacrament but diversly dispenced to the ear in a sermon to the eie and hand mouth and stomack in the Sacrament these senses are appointed to help faith to embrace the promise That Christ is no otherway present in the Sacrament but by his Word and promise appears by our Creed which saith he ascended up into Heaven and sitteth at the right hand of God and from thence shall come to judge the quick and the dead If he sit at Gods right hand in Heaven then he is not bodily present in the Sacrament 2. Suppose Christs body were present in the Sacrament was it not so at the passeover and supper yet we do not reade that in those Ordinances they did shew more reverence to his bodily presence then to his Word though at other times they did so therefore did not prepare more for his bodily presence and for the Sacrament then for his Word And whereas they were bound continually to worship his bodily presence in regard of the union of his humane nature to the divine and our Saâ—iour did sometimeâ— manifest his divine nature to â—nâ—oâ—ce from them bodily worship as Luk. 13.8 Matth. 14.33 Why did he hide it now at this time and rather shew himself most humble in washing their feet Joh. 13.4 But that he would not in this Ordinance have them to worship his bodily presence but intended to admit them unto familiar and honourable converse with him 3. Iâ— the Sacrament be but a signe and representation of the body and blood of Christ as it must needs be granted then the word will require more reverence for the Word so farre as by Scripture it can be proved to be the Word of Christ is not a signe or representation of his Word but his very Word Luk. 10.16 He that hâ—areth you heareth me not an Image of me but me speaking in you as he speaketh in a speciall case Mat. 10.20 It is not you that speak but the spirit of your Father that speaketh in you 2. Object Of the Sacrament the Apostle saith precisâ—ly Let a man examine himself and so let him eat he doth not say so much of hearing the Word therefore we are bound to prepare more for the Sacrament Answ Though so much be not expressed concerning the word in any place that I remember yet so much is implied Ier. 4.3 When it is said break up the fallow ground and sowe not among thorns the meaning of that is the rooting out of sins out of the heart which are as thorns piercing the soul and choaking that which is good How shall they be rooted out unlesse they be known to be there And how shall they be known to be there but by examination Lam. 3.40 Let us search and try our waies and turne unto the Lord. Examination must go before repentance and repentance must break up the fallow ground ere the seed of the word be sown 1 Pet. 2.1 2. When it is said Lay aside all malice and guile and hypocrisies and then desire the sincere milk of the Word is not examination implyed How can they lay aside these sins unlesse they know them to be in their hearts And how shall they know them to be there unlesse they do examine 2. The Apostle had just occasion at that time more punctually and precisely both to declare the institution and manner of preparation that he might root out the disorders and unworthy receivings that were deeply and strongly fastned amongst the Corinthians and brought down from heaven eminent expressions of wrath and displeasure And this will the rather appear if we consider that setting asiâ—e what is here said upon speciall occasion so much is no where else spoken of the Sacrament no more then of the Word Object In the Sacrament we do renew our Covenant with God therefore we should prepare more for it then for the Word Answ So we do renew our Covenant in every Sermon for God declareth what â—e will be unto us and what he requireth of us back again and if we consent and obey as we do if we hear well we do renew our Covenant with God Ob. In the Sacrament we do more fully renew our Covenant with God the Sacrament hath relation to the whole Covenant a Sermon doth but treat of a part of the Covenant therefore we must prepare more for the Sacrament then for the Word Answ If a Sermon do treat but of a part of the Covenant but a branch of it yet of an essentiall part so including the whole for if eveâ—y part of the Covenant be not kept all is void nay the substance and summe of the Covenant is in every Sermon viz. that God will be ours and we his or if one part be onely expressed the other is implyed for the Covenant is mutuall and one part inseparably depends upon the other Quest Why then do Ministers many times take more care that their people be prepared for the Sacrament and people take more care to prepare themselves Answ I deny not but there may be an opinion rooted in the mindes both of Ministers and people that more preparation is required unto the Sacrament then unto the Word which may now be taken away by what hath been said The causes of this opinion may be two 1. The more solemn gesture used yea and commanded at the Sacrament a gesture not onely of reverence but adoration a gesture of worship as the Papists themselves acknowledge who professe they kneel in regard of the reall presence and wonder that we deny the reall presence and yet kneel And indeed if there be no more in the supper then in the word why do we use a gesture in the Sacrament that signifieth more If opinion of greater preparation due to the Sacrament then to the Word did not breed kneeling yet no doubt kneelling hath bred and nourished this opinion in many 2. The seldom and so more solemn use of this Ordinance monethly or quarterly or yearly more like an extraordinary then an ordinary Ordinance of God which might lawfully be used every Lords day hath furthered this opinion for were it used as often as the Word on the Lords day as it lawfully might men would not think it of more weight and consequence then the Word preached 2. Considering this Ordinance so seldom used there may be some reason rendered of the Ministers speciall care to prepare the people before the Sacrament 1. There is a preparation of separation belonging to the Sacrament which doth not belong to the Word all may partake in the Word Mark 16.15 Go preach the Gospel to every creature no creature is excepted from hearing some think the excommunicate should not be kept from heaâ—ing the Word for they are
to be but as the Publican and the Heathen and the Publican and Heathen may hear the Word But all may not receive the Sacrament for that is the seal of the Covenant and the seal doth belong to none but them who by the Word are brought into the Covenant 2. Where there is a meeting of more Ordinances more preparation is required but where the Sacrament is administred together with the Word is a meeting of more Ordinances therefore more preparation is required were this Ordinance more frequently used men would better be acquainted with the preparation due thereto Quest Suppose a man come to Church on the Lords day and the Sacrament be administred there beyond his expectation whether may he receive not knowing of that aforehand to prepare himself for it Answ 1. If a man doubt whether he may receive lawfully or no he shall do best to forbear for in this case holds that of the Apostle Rom. 14.23 Whatsoever is not of faith is sin if a man do an action and knoweth not whether he shall do well or no he sinneth in that action for the rule of our obedience is the Word of God if therefore I do not know that such an action is according to the Word I do not obey in it and therefore sin 2. If thou be prepared for the Word thou art in measure prepared for the Sacrament for those duties of examination meditation praier which do prepare us for the Word do not onely stirre up those affections and graces that are more properly requisite unto the Word but those also that more peculiarly belong to the Sacrament 3. God may increase the beginnings of thy preparation by the Word further provoking and stirring up thy graces especially thy faith and repentance 4. Though there be some defect in thy preparation before thou didst come yet if thy hearts desire be set to seek and finde the Lord he will have such respect to the praiers of the Congregation that he will pardon thy unpreparednes and conveigh to thee the blessing so 2 Chron. 30.18 19 20. Many of the people whose hearts were prepared yet were ceremonially unclean did eat the passeover contrary to the law but Hezekiah praid for them saying The good Lord pardon every one that prepareth his heart to seek the Lord God of his fathers though he be not cleansed according to the purification of the sanctuary and God hearkened to Hezekiah and healed the people Quest Suppose there be a day of fasting kept and I know not of it till the morning of it whether may I go unto it it being an extraordinary duty and requiring extraordinary preparation and I unprepared not knowing of it Answ A day of fasting ought to be kept from even to even Levit. 23.32 therefore to be known before the morning and they that hinder such knowledge of it are like to bear their sinne 2. If thy soul be earnestly desirous to seek God in that Ordinance unwilling to misse the opportunity and sensible of thy unpreparednes the bare want of extraordinary preparation need not hinder thee if thou do not lie under the guilt of some sin unrepented of for thy unpreparednes is not through any neglect of him It is not bare want of such a measure of preparation that doth displease God so as to disrespect our duties but neglect and sleighting of it God requires no more then he gives had God given thee time of extraordinary preparation by fore-knowledge of the duty he would have required the same but having not given thee that time he will not require that Nay it may be God will specially prepare thy soul by want of speciall preparation humble and soften thy heart Ob. But the scrupulous heart as the most conscientious are will be ready to say If God would have had them to partake in the duty he would have given them time of preparation Answ Not so God may give thee the substance of preparation disposednes of heart but deny the circumstances of preparation viz. time and performance of preparing duties Preparation serves unto the worship of God the measure and time thereof cannot strictly be set down but the rule thereof is the measure of the souls unpreparednes God hath commanded extraordinary preparation for extraordinary duties because the heart usually is extraordinarily unfit but suppose by affliction or some other way the heart be more then ordinarily prepared then extraordinary preparation is not required for it is allready done some other way so if thy soul be much humbled and quickned by want of preparing time and means it is all one as if thou hadst them True it is God requires preparation as well as duty but preparation is the lesser part of Gods minde though a necessary part when therefore thou maiest do a greater part of Gods minde thou art not to neglect it though thou canst not do a lesser when that not doing of the lesse doth not proceed from any known and willing neglect of thine which alters the case For if a man have time and do not prepare he doth presumptuously not believingly pâ—rform holy duties To be sure this case may put the godly in minde what need they have to keep their hearts continually in a good frame that so they may have a continuall preparednes unto every good work Quest Suppose I labour in the use of means to prepare my heart and cannot finde it prepared what should I then do Answ 1. Thy soul may be prepared and thou not sensible of it it is the measure of preparation and evidence of the spirit in the heart that makes a man sensible of his preparation 2. Sense of preparation is a separable fruit of the use of the means part of the successe it is but may be separated from the use of the means when thou therefore hast prepared thy self thou hast done part of thy duty thou must not now stay from going about the Ordinances which is a further part of thy duty till thou be sensible of thy preparednes which is part of the successe and so Gods part thy duty is to prepare thy heart and when thou hast prepared to go about the worship though God for reasons best known to himself doth withdraw his part the sense and feeling of preparation Let a man examine himself and so let him eat not forbear when he hath examined himself because he findes not matters as he would Quest Suppose I finde God helping my heart in preparation and withdrawing himself in the worship prepared unto there my heart is dead carelesse what should I then do Answ 1. The godly are apt in experience to runne upon extreams if their heart be not assisted in preparation they are discouraged if they be much assisted they grow proud and confident therefore God withdraws himself sometimes in one way and sometimes in another that they might not be discouraged nor be confident Not be discouraged if they do not finde God in one way of promise yet they may finde
their power yea and beyond their power How came that to passe ver 1. We do you to wit of the grace of God bestowed upon the Churches of Macedonia their outward bounty proceeded from abundance of grace within 1 Cor. 15.10 I laboured mort abundantly then they all yet not I but the grace of God in me abundant labour and wearines are contrary but the grace of the spirit makes a man labour abundantly wearines therefore being contrary to the work of the spirit must needs weaken the work of it and so the service of God 3. To the testimony of it the Word of God is the testimony of the spirit for holy men spake as they were moved by the Holy Ghost what the word saith in this case is the testimony of the spirit the word saith 1. That forwardnes unto good duties is our duty when it saith Christ hath purified unto himself a people Zealous of good works Tit. 2.14 Hath Christ been at cost and pains to make us pure for that end and are we not bound to endeavour unto that end he hath laid it as a duty upon Ministers to put their people in minde that they be ready unto every good work Tit. 3.1 That they charge such as have ability to be ready to communicate willing to distribute 1 Tim. 6.17 18. a signe that not onely the duties themselves are our duties but readines and willingnes therein also 2. The word saith that cheerfullnes in duty is Gods delight 2 Cor. 9.7 He loveth a cheerfull giver Isa 64.5 The Lord cannot as it were contain himself till the soul come to him that worketh righteousnes with joy but he will go to meet him as we out of joy cannot contain our selves but we must runne to meet them we delight in when we espy them comming towards us 3. The word saith that the waies of wisdom are waies of pleasantnes and all her paths are peace â—rov 3.17 Christs yoke is easy his burden is light Matth. 11.30 The Commandements of God are not grievous 1 Joh. 5.3 4. The word saith that forwardnes and delight in good actions is beneficiall 2 Cor. â— 6 He that soweth bountifully shall reap bountifully full handed works shall have full handed reward 1 Cor. 15.58 alwaies abounding in the work of the Lord knowing that your labour shall not be in vain in the Lord If the Lord be the rewarder the most abundant service shall not want a reward wearines doth contrary the severall branches of this testimony of the spirit Is willing and cheerfull service our duty wearines denies it If it be our duty to be willing and obedient why are we weary Where is our obedience Is God delighted with cheerfull service wearines denies it Who would be weary of that which is Gods delight of that which is so good that it joys God himself Is the way of God an easy pleasant way wearines denies it Who is weary of ease nd pleasantnes Is the way of God a beneficiall way wearines saith to the contrary Who is weary of benefit wearines therefore doth make the spirit of God a liar which unworthy dealing must needs hinder the spirit in the heart 4. To the honour of the spirit of God wearines doth cast reproach and dishonour upon the spirit in two things 1. As if it did not dispose and fit them inwardly whom it sets awork as if it did not work the will in them by whom it requires the work to be wrought for what is the ground of wearines in the person but unfitnes unsuitablenes unto the work and is it not a dishonour to the spirit to set unfit persons to work Are we not his workmanship unto good works he doth inwardly fashion us thereunto should a man go to work with an instrument and not first fit it with hand and edge should it not shame him wearines saith that God takes up unhandled unedged instruments to do his work which is a dishonour to him 2. Wearines of good duties doth cast dishonour upon the spirit as if his work had wearying properties and so were worse then Satans work or our own work which do not so weary Wearying properties are these three Hardnes Harshnes Hurtfullnes Why doth a work weary but because it is hard and difficult doth cost much pains and labour more then can well be afforded or is harsh unpleasant uncomfortable or is hurtfull no profit no benefit in the same but the contrary Thus wearines saith of the work the spirit of God doth set us about which must needs be a dishonour to the spirit of God who is the best master therefore appointeth the best woâ—k contrary to his wisdom goodnes justice Will it stand with his wisdom to set us about work too hard for us Will it stand with his goodnes to set us about evil work No work but evil work is wholly uncomfortable Will it stand with his justice to make us labour in vain and to no profit Hath he not promised to the contrary And is he not righteous to make good his promise yet wearines doth at same time cast dishonour upon the wisdom goodnes and justice of the spirit and must not such dishonour hinder the work of the spirit in the heart 3. Wearines doth weaken our fervent worshipping of God as it doth dispose and fit us for the work of sin and Satan in Gods worship which will weaken the worship we perform Wearines doth dispose us for the work of corruption a weary soul is fit for wandring thoughts and wandring affections a weary body is fit for change of objects fot new sights and sounds it is naturall to man to seek refreshment elsewhere when he is weary Corruption doth alwaies work in holy duties to hinder us in the same but when the man is weary it works with advantage he is in a corrupt temper fit for corruption now it may prevail more then at another time Wearines fits us for Satans work for his inward suggestions for his presenting of objects to withdraw us the heart is weary therefore fit for new work there is small ability to resist him and he walketh to and fro seeking whom he may devoure a great part of his work is to watch advantage against us When we are at best he will hinder us much more when we are so fit to be hindred 4. Wearines doth weaken our fervent worshipping of God as it produceth certain other effects both in opinion and affection 1. In opinion it makes a man think the worship of God evil if not in it self yet to him at least at this particular time what a man is weary of he apprehends to be an evil to him for no man is weary of good and suitable good for suitable good is delightsome therefore not wearisom 2. In affection 1. Wearines makes a man desire the end of the work rather then the work what a man is weary of he would have finished that his wearines might be at an end for whilst the work
of evil is this 1. A man may possibly prevent evil expected 2. Or at least he may labour to prepare for it and so the evil will be mitigated but sudden and unexpected evil hath this aggravation a man can neither prevent it nor is prepared to bear it so it shall be here vers 9. I will make the sunne to go down at noon and darken the earth in the clear day for the sunne to go down at night is no strange thing but to go down at noon who expects that to have the earth darkned in a clear day vvho doth look for it so here vvhen their sunne shall be at the height their joy at the greatest vvhen their day shall be most clear and likely so to continue yet then their sunne shall set and their day darken their joy shall turne into sorrow 3. The kinde of evil that shall cause this sorrow shall aggravate it vvere it some outward affliction that in it the soul might be safe though uncomfortable it vvere lesse matter but it shall be such an affliction vvherein the soul shall neither be comfortable nor safe a famine of hearing the vvords of the Lord a scarcity of that vvorship they have been vveary of which evil is many wayes aggravated 1. By comparison not a famine of bread though the famine of the body be grievous as experience doth prove yet this shall be greater that shall be nothing to this 2. If God did take away spirituall hunger together vvith food it vvere something but they shall hunger and thirst be pinched and pained spiritually finde it may be more emptines and inward gnawings of spirit then when they had the meanes 3. Might they with little adoe doe and some small paines be supplyed it were lesse matter but they shall take weary paines wander from sea to sea runn to and fro they were weary of going to a set place of Gods worship but now they shall wander to and fro go to seek it they know not whither places unlikely as well as likely they were weary of going to Gods worship though had with ease but now they shall runne to and fro weary themselves with taking paines 4. Might they finde what they seek with paines taking they should finde rest after paines tâ—king but they shall not finde it after their paines taking they shall still be to seek which makes the evil more heavy because remediles Let the godly feare and tremble lest their wearines of Gods worship bring this evil the change of greatest joy into greatest sorrow and that when we least exp ct it and which is most of all by the irrecoverable losse of that worship of God we have been weary of Touching the benefit of delight in Gods worship on the contrary the 112. Psal will inform us where the man that feareth the Lord and delighteth greatly in his commandements is pronounced a happy man And because outward blessings do carry the greatest shew of happines to the eyes of men therefore the holy ghost doth especially insist upon them they may be ranked to three heads 1. Injoyment of outward good things children riches honour 2. 3 9. He shall not have these mercies barely and nakedly as others but with a threefold addition 1. Inward dispositions of graciousnesse mercy righteousnes discretion to improve well his riches giving unto some lending unto others 2. Establishment and firmnes of estate vers 3.9 his rightenesse endureth for ever he shall have ability to give and lend not for a time only but for ever his outward condition shall not be a flourish onely but a setled condition 3. Succession of these mercies to his seed and posterity vers 2. his children shall come into his place and mercies be heires of his blessings that a man may see and say his seed is blessed Psal 37.26 2. Change of darkenes into light vers 4. He may be in darkenes in affliction but that shall not alwayes continue light shall arise and as vvhen the morning is at the darkest the light breaks out so vvhen they and others think the night vvill alwayes continue they shall perish in darknes then shall light break out Isa 58.10 as chear hath arisen in his heart in the difficulties of Gods service so light shall arise in the darknesse of his condition 3. Establishment of heart against seares of evil vers 6 7 8. tidings of evil may come to his eare but his heart shall be armed against them to keep it's present temper it shall be fixed established he shall be confident of Gods preservation in whose service he hath delighted he shall rather see his desire upon his enemies then they their desire upon him His good shall be so great every way that it shall be matter of great envy even to the consuming of the wicked Having thus exhorted the godly now unto direction 1. How may we remedy the wearinesse of the soul Ans Two things are this way usefull 1. Generally labour to be more suitable to Gods worship get increase of grace Prov. 21.15 It is joy to the just to do judgment judgment is suitable to that inward justice is in him therefore a joy unto him Rom. 7.22 I delight in the law of God after the inward man so much grace so much delight in Gods worship were we more holy spirituall heavenly as the worship of God we should be more affected to it More particularly 1. Labour to increase love to God 1 John 5.3 This is the love of God that we keep his commandements and his commandements are not greivous love to God makes the commandements of God good pleasant easie love takes away the difficulty of an action and makes it delightfull 2. Labour the increase of perfection of heart these two go together 1 Chron. 28.9 serve him with a perfect heart and willing minde the more perfect the heart is in regard of Gods service the more willing Why is the heart unwilling but because parted and divided set too much upon other things 2 Chron. 15.15 they rejoyced at the oath because they had sworn with all their heart and sought him with their whole desire 1 Chron. 29.9 3. Labour the increase of uprightnes of heart these two go together 1 Chron. 29.17 when we desire and delight in the worship of God for by respects or affections will vary be more or lesse according to those respects but when we desire and delight in the worship of God for right ends the purity thereof Psal 119.140 Gods command Gods glory these will ever continue the same to draw our affections 2. Frequently exercise Gods worship communion doth increase affection hereby we shall see more the good of Gods worship and feel the sweetnes of it Vse will take away difficulty which doth hinder affection what men disuse they are unwilling to they will say it is out of their fingers so if we neglect Gods worship it will grow out of our hearts The more we worship God in secret the fitter shall we
from Lords day to Lords day from Sermon to Sermon then shall the ordinances they have slept in accompany them wake and watch with them As they turned their seats into beds their heads were so heavy that they needed no place of ease so now their beds shall be turned into seats hard under them that they shall take no rest When men shall thinke the sleep they should have now in sicknes to make the pain lesse the nights short their bodies more able to bear they have had it long agoe they spent it prodigally therefore must now pinch for it how heavy will it be 3. It puts God upon violent courses to awaken men and make them lively in his service when men do not awake of themselves the vapours being dissolved and senses loosned which is naturall we do by sound or by shaking them force them to awake so when the ordinances Gods apointed naturall way will not awaken them God forcibly breaks open the eyes and eares of men Why did that young man sleep at Pauls Sermon Act. 20. fall down dead not only to punish him but also to make the company 〈◊〉 wakefull and to be a coâ—â—â—â—â—ll noise sounding in the eares of sleepers for that 〈◊〉 videâ—ce of God is a reall â—oice continually and for ever sounding thus much that death 〈◊〉 contained in â—ermon sleeping Indeed it doth not alwaies appear but there it is inâ—olded and â—nwraped in sleeping it did once appear and may alwaies appear â—or ought we know Why did God send a storme after Jonah not so much because â—e ran away from Gods work but beâ—ause his conscience was sleepy and would not awaken withâ—â—t violence Why doth God and amongst a people the shrill â—ounding and eare-piercing â—rumpet the thundring drums â—he warring terrifying cannons but to awaken them whom the silver trumpets of the Temple the Ordinances of God that joyfull sound Psal 89.15 would not awaken When a people have too much â—est and are secure thereby they must hear noise of war God will have his people awakened men are so setled in sleeping that the word will not do it no not the word against sleeping the Lord must therefore take some violent way And I pray God from my heart that this ordinary Lords day sleeping which will not be reclaimed be not a fore-runner of some forcible curse either the losse of the Ordinances or some other judgement if not the waking stirring sword The sword hath long slept in this nation and we mean while give our selves to all rest but when the Lord shall bid the sword awake as Zech. 13.7 our sleep shall be gon The arguments that particularly conâ—e n the unregenerate are these 1. By sleep thou dost as much as in thee lies to keep thy soul out of heaven thou dost shut the door of life the eare is the door of life for faâ— h comes by hearing Rom. 10.17 no hearing no faith no faith no salvation Ephe. â— 8 by grace ye are saved through faith And whereas thou thinkest to awake another day though thou sleepest this day know and consider of it in sleeping this day and this Sermon thou dost sleep all thy time and all thy Sermons for no time is thy time but the present no Sermon is thy Sermon but the present Sermon Why dost thou reckon upon another Lords day how canst thou tell thou shalt reach it The man that made account of many daies to come was stiled Fool by the Lord Luke 12.20 Thou fool this night shall they fetch away thy soul Is it not a folly for a man to reckon upon many daies that hath not a part of a day one night in his power In sleeping this day thou doest what thou canst to shut thy soul out of heaven for ever for thou hast no time to labour for heaven that thou knowest but the time present sleeping therefore in men unregenerate is a desperate action they have but the time present to provide for eternity they may be in hell for ought they know ere another Sermon yet they sleep out this Beside there is a certain set particular time when God will call every man which should make men be in expectation every Sermon because they know not which is the time to sleep is to do what we can to prevent the Lords â—all and so our own salvation 2. Hell was made for Sermon sleeprs torment is the â—â—st recompence of sinfull ease â—hey that sleepe when they â—hould awake must make acâ—ount to wake with pain when â—hey would rest And it may â—ot be unusefull here to relate the providence of God concerning a maid who was much given to sleep at Church The â—ase was this A certain maid went to Church with a purpose to sleep from day to day as she confessed afterwards thinking he could sleep more sweeâ—ly â—here then any where it pleased God one night she fell into a dream in her dream she imagined her selfe walking two waies were presented to her in the one way was a great fire that way she would not go the other way she took it led her by the Church she awaked with this application of her dream she had been wont to sleep much at Church and if she did not amend that fault she must expect no other but hell fire This dream thus applied made her leave sleeping and fall to hearing and from hearing to believing and repenting The arguments that particularly concern the godly are these 1. Let them read with understanding and ponder our Saviours carriage to his sleeping disciples Luke chap. 22.46 brings him in expressing himself in a shâ—rt and sharp angry â—eprose Why sleep ye What â—eason have you to sleep Have you no other busines Matthew chap. 26.40 brings him in upbraiding them of unkindnesse yea great unkindnesse that denied him so small a matter could you not watch with me one houre What not with me not one hour not so small a time If ye cannot do so small a thing for me how will you do more If you cannot overcome a little sleep deny your selves of a little â—est how will you indure persecution and overcome death for my sake 2. He tells them of the danger they had brought themselves into by sleep Matth. 26.41 watch and pray â—hat ye enter not into temptation so much as you sleep now you should watch and pray so much you enter into temptation give Satan advantage will be overcome of sinne and Satan in this houre of affliction Their sleeping was a procuring cause of their flight and of Peters deniall of his master this was the reason that in his winnowing he discovered so much chaff he slept when he should have praid therefore he sinned in trouble he slept the time of his preparation therefore sinned in time of temptation 3. He bringeth them into a condition wherein they could not sleep and yet bids them Sleep on now and take your rest Matth. 26 4â— Sleep now if they could a bitter upbraiding of
to the house of God on the Lords day as they have done to go to the alehouse in the week dayes had they searched Gods book but as much as they have tossed the cards and tables yea it may be on the Lords day they had been Saints in heaven 3. To perswade the godly to shake off this sloth If we prize the manner of Gods worship and affect it we must do so if we care not how we pray or hear if we think any affections are meet for him we may continue our sloth We finde this commanded Josh 22.5 Take diligent heed to keep the commandment which Moses charged you to love the Lord your God to serve him with all your heart and with all your soul take heed and diligent heed Prov. 4.23 Keep thy heart with all diligence we finde it commended Act. 18.25 Apollo being fervent in spirit taught diligenly the things of the Lord. 2 Cor. 8.7 The Apostle makes it part of the commendation of the Corinthians that they did abound in all diligence Of our Saviour the head of the Church that he went about doing good Act. 10.38 he did not onely do good but was diligent therein To discourage the more from sloth and bring in love with diligence consider how the wisedome of the holy Ghost doth compare them in Solomons Proverbs all which comparisons we may improve with advantage against spirituall sloth and for spirituall diligence spirituall sloth being a greater sin and lying under an heavier curse and spirituall diligence being a greater grace and attended with an happier blessing 1. For wealth Prov. 10.4 He becometh poor that dealeth with a slack hand but the hand of the diligent maketh rich It holdeth especially true in spirituall riches the slothfull Christian is poor in grace the diligent Christian is rich hath store and abundance of precious grace Prov. 18.8 He that is slothfull in his work is brother to him that is a great waster if a man have a good stock of grace yet by slothfullnesse he will waste it not labouring to increase it he will diminish it Prov. 20.4 the slugard shall beg in harvest and have nothing they who have nothing of their own nor no interest in them that have something are poor indeed God will shut up the hearts of men towards slothfull Christians when they come to beg counsell and prayers when they come to complain of their spirituall wants and poverty 2. For honour see how they are compared Prov. 12.24 The hand of the diligent shall bear rule but the slothfull shall be under tribute A diligent Christian shall be a King in his own soul and amongst the people of God God will set him up give him authority and rule in their hearts they that can rule themselves are fit to rule others so do the diligent but the slothfull Christian shall be an underling in his own soul and amongst the people of God he shall be a slave and tributary to his lusts Prov. 22.29 3. For fruit of pains-taking see how they are compared Prov. 12.27 The slothfull man rosteth not that which he took in hunting but the substance of the diligent man is precious When a slothfull Christian hath taken some pains for want of taking a little more he loseth that pains as if an huntsman should take pains to kill an hare and then through lazines should suffer the dogs or some other to run away with it for instance a man is at pains to come to the house of God to pray in the word or prayer his heart is much affected he goes his way and thinks no more of it that man doth in great measure lose his labour but the substance of a diligent man is precious what he getteth by labour he doth not easily part with he makes precious account of it that help of heart which a diligent Christian findeth in the Ordinances of God he thinks oft of he improves by prayer by praise by treasuring up the same he can tell you what it cost him to get down such a corruption to get to such a frame of heart to obtain such a mercy how oft he praid how long he waited therefore he maketh a precious account thereof Lastly That which is not the least to discourage us from sloth it is full of pride and conceitednesse Prov. 26.16 put the wisdome of seven men together the sluggard conceits he goes beyond it and no wonder for he neither knows what he hath nor what he wants and ignorance is the mother and nurse of pride If a man knew the thoughts of sluggish Christians he should finde that they think all is well with them though a man may be able to convince them by reason that things cannot be well with them And the devil will not stick to tell them all is well to keep them from taking pains It is a misery to have an heart empty of good but to think an empty heart full is a double misery so is it with the slothfull Christian To help against sloth and unto diligence it will be usefull first To ponder these weighty considerations 1. Fervency in Gods worship and ease cannot possibly stand together whilst so great opposition remains both within us and without us 2. The difficulty and toil found in Gods service is a bitter afflictive fruit of sin Shall we not bear the burden we have brought upon our selves willingly though not cheerfully It is a signe sinne is pardoned when we have patience to bear the chastisement of sinne it is a great favour when there is a will to bear where there is no power to shake off 3. The deceitfull ease that proceeds from sloth is both Gods losse and thine and who would covet that ease whereby God and himself his best friends must lose 4. The more painfull the service of God is the more sweet for that sweetnes comes out of the strong it is the delightfull fruit of a powerfull conquest over corruption of more honour done to God of the condition of the promise performed with a greater measure of heavenly assistance 5. If sloth prevail in thy soul it will shut out diligence but at the same time it shuts in more disquiet then ease for sin is shut up in that ease the disquiet of lawfull labour is but affliction the ease of sloth is sin and sin is attended with more trouble then ease it will prove more easy to taste the sower of affliction then the sweet of sin 2. It will be usefull to inure our selves to the serious and thorough examination of our hearts and waies of our spirituall estate this will discover what need we have of diligence and what hurt sloth hath done us This cured Davids lazines Psalm 119.59 60. Though he were slow-paced in his obedience in the neglect of this yet when he was once past this difficult usefull duty he made haste he lost no time nor ground as formerly 3. It will be usefull not to cherish our pride by poring upon what we have atained but to strengthen humility by frequent and serious meditation of what we want and what is to be attained This helped Paul Phil. 3.13 14. what he was come to was behind him he could not so redily and constantly look upon that but what he was to come to was before him in his eye to alure and draw him forward Looke we also upon what is before us Hast attained some measure of fervency stay not gazing upon that but look right forth look onward dost see what thou wantst Look not so much upon thy work as thy patterâ— the affection not onely of the best of creatures upon earth but also and chiefly in heaven the spirits of just men made perfect yea the flaming Angels yea the Lord Jesus Christ who had zeal enough to carry him through the flames of hell to do his fathers will in whose brest alone that fire of heavenly love dwels that hath inflamed Saints on earth and Saints in heaven which we shall finde inflaming us more and more as we draw near to look upon him as our pattern with desire of imitation The close of all containing an help in all that hath gon before as prayer comes after the severall pieces of the spirituall armour to help our skill in all and the usefulnes of all Ephe. 6.18 may fitly be Davids prayer when the people were warm hearted in their offering to the building of the Temple for the publike solemn worship of God 1 Chron. 29.18 O Lord God of Abraham Isaac and of Israel our fathers keep this for ever in the imagination of the thoughts of the heart of thy people and prepare their heart unto thee Finis