him in another Not be confident or proud for though they have found God much in an Ordinance yet they may misse him in the next Where they least expect to finde God there many times they finde him most therefore not be discouraged and on the other side where they are most confident to finde God they many times misse him trust not Ordinances therefore but the God of Ordinances in all 2. Set awork thy faith in the promise the condition whereof thou hast in thy heart Psal 10.17 Thou wilt prepare the heart thou wilt bow thine ear these two go together if God do prepare the heart he will bow the ear he will do thee good thou maiest believe it thy preparation is an earnest a pledge thou maiest thereby help thy faith Thus did Manoahs wife comfort him when he was afraid they should die because they had seen an Angel of God Judg. 13.22 23. If the Lord were pleased to kill us he would not have accepted a sacrifice at our hands nor have shewed us such things as these so if God had not intended thee good in his worship he would not have accepted thy preparation 3. Thou must difference the different effects of Gods presence or else thou maiest wrong God as well as thy self to say he was not with thee when yet he was Not onely are there more manifest and evident fruits of Gods presence in duties as much liberty of spirit much joy peace assurance of faith but also there are more inward and reserved fruits of his presence as sense of want sorrow for want desire of enjoyment willingnes unto further duties to finde that which we want in some in the former God is with us and we know he is with us in the later God is with us but we know not so much an instance of the later we have in the two Disciples going to Emaus Luk. 24.16 Their eies were holden that they could not know him yet afterward when they did know him they remembred that they had sufficient evidence of his presence even when they knew him not ver 32. did not our hearts burne within us when he talked with us by the way and opened to us the Scriptures Whence was that fire in their hearts but from the spirit of Christ conveighed in his word Yet till they knew him they made no account of this The godly cannot see God in Ordinances though present because sometimes their eies are altogether pitched upon those more evident fruits of his presence sometimes also they stumble upon the presence of God sleight make no account of such fruits as are put forth sense of many failings in duties makes them think God was not there whereas that sense is from God in the Ordinances who is the father of lights CHAP. III. Of the fourth hinderance of instant worshipping of God Wearines AMOS â— Part of the 5 vers When will the new moone be gon and the sabbath TWo things are in the verse whereof the words read are a part 1. A desire 2. The reason Their desire is that the new moon and sabbath were gon laid down interrogatively to shew the greater vehemency and earnestnes of it When will the new moon be gon and the sabbath they thought the time long that they continued their stay was a burden unto them when a mans dâ—sire meets with hinderance his greife takes place so the new moon and sabbaths were matter of greif and burden unto them and they were weary of them because they hindred for present their civill commerce The reason of their desire that the new moon and sabbath were gon is that they might sell corne that they might follow their worldly occasions wherein they would oppresse We have to do with the first particular Their desire that the new moon were gon and the sabbath ended Why what was the matter that they had enough and too much of the new moon and sabbath Why did they stand in their way for buying and selling Ans At every new moon or in the beginning of every moneth they had a great solemnity speciall sacrificing to God Numb 28.11 a solemne feast day Psal 81.3 wherein they were wont to heare from God by the prophets for when the Shunammitish woman would go to the prophet for her dead son her husband disswaded her from the ordinary unseasonablenes of the time Wherefore wilt thou go to day it is neither new moon nor sabbath 2 Kings 4.23 A signe the people did communicate with the prophets in the counsels of God in the new moons and sabbaths and speciall seasons and times appointed for that purpose And whether here be meant the weekly Sabbath or by this generall name be intended all the Sabbaths or dayes of rest mentioned Levit. 23. it comes all to a reckoning in regard of their exception for in the weekly Sabbath and day of atonement or humiliation they might do no worke Levit. 23.3.28 and on the other Sabbaths or dayes of rest feast dayes they might do no servile worke Levit. 23.7 which is expounded in case of the passeover which was one of the feasts Exod. 12.16 no manner of worke shall be done save about that which every man must eat no worke might be done but about providing meat for the feast they might not do any worke of service or labour about their callings as plowing and sowing buying and selling They therefore wish the new moon and Sabbath gon that they might sell corne because that was forbidden worke in those times and seasons they are therefore weary of them and gladly would be shut of them could they sanctifie these holy daies or performe fervent and hearty worship to God in the same when all their desire was that they were gon whence we have just occasion to lay ground for handling a fourth hindrance of our earnest worshipping of God N. Wearines hinders our earnest worshipping of God When the worship we performe is a burden to us we do but weakly performe the same This people being weary of the new moon and Sabbath instead of setting their hearts upon solemne worship of God therein performed they set their hearts upon the end of the same they do not say O when will the new moon and Sabbath come or O that they would stay long but when will they be gon no daies so long as those daies of solemne worship in them the sunne seemes to stand still or to go back they passe not away fast enough and if the end of these solemne services have all the heart what shall God have in the performance of them This God complains of both in preists and people Mal. 1.13 That they had said of his worship What a wearines is it and that worship is poorely performed which is but a weary worship Though some take this place otherwise yet this sense suits well with that despising of Gods name blamed vers 6.7 for what a man thinks meanly of he will be weary of and what did their offering of
for silver and the needy for a paire of shoes and sell the refuse of the wheat It was not likely that they were so profane as to say so but they said so in their thoughts which whispering the Lord heard and so reports them these were wandring thoughts evil in themselves thoughts of deceit of falshood of oppression of injustice and that in the Sabbaths Thus wicked Jezebel 1 King 21.8 9 10. calls upon the Elders of Iesreel to proclaime a fast and in it to busie their thoughts about false witnesse and murther two men must come in and witnesse that Naboth blasphemed God and the King and then he must be carried out and stoned these things their thoughts must be busied about as the maine end of their fasting Our Saviour chargeth the Pharisees that they did devoure widows houses and for a pretence or cloke to hide it make long prayers in their prayers their thoughts did busie themselves about hiding their oppression and cruelty the main end of their praying Thoughts in themselves evil in time of Gods worship are most evil 1. Because they argue deepe hypocrisie for they are directly contrary to God yet covered over with shew of love to God To colour over great hatred of God with show of love is great hypocrisie 2. Great injury is done to God for in the very time that we should do service to him in a speciall manner we do speciall service to the devil 3. Deepe dishonour is put upon holy duties as if they had fellowship with sinne and could complie with it which doth indeede destroy their nature why else are these thoughts evil in themselves admitted when holy duties are in hand 4. Our spirits are specially poisoned hereby more then if we had them at another time because a greater curse goeth with them in that they abuse a time of blessing The devil is therefore the worst creature being corrupted because he was the best creature in creation and times of greatest blessing perverted are times of greatest curse Let a man abuse the sabbath time of prayer time of hearing with unclean drunken oppressing thoughts he shall be more accursed from God then if he had the same unclean drunken oppressing thoughts at another time and in other occasions for the sinne is aggravated from the time occasion and so the curse increased which well considered of would make us take heed how we spend the sabbath how we carry our selves in holy duties lest suffering sin to be stirred we become deeply accursed 2. A second sort of wandring thoughts in Gods worship are taken up about things lawfull and good in themselves and they are either Earthly good things Or spirituall good things 1. Wandring thoughts about earthly good things in Gods worship are such thoughts as are imployed about our particular callings or provision for our selves and children or about our pleasures and recreations thoughts warrantable and lawfull yea necessary at other times but now wandring thoughts because the minde is in other imployment God peremptorily saith that on the sabbath day we shall do no manner of work Exod. 20.10 If our hands rest and our thoughts be working is that no work Thoughts are as properly the labour and work of the minde as actions and doings are the work of the body Isa 58.13 God forbids us to finde our own pleasure on his holy day and do we not finde our pleasure by our thoughts Thoughts will frame the acting and enjoying of any pleasure or recreation If thoughts about earthly good things holden in time set apart for God are wandring and so sinnefull then in like manner such thoughts had in duties set apart for God are wandring and therefore sinfull When God complains of the Jews by the Prophet that their hearts went after their covetousnes in time of hearing the Word what doth he mean bâ—t that they were busy in thoughts and affections about worldly things which they so much desired though their bodies were absent from them 2. Wandring thoughts in Gods worship about spirituall good things are either such spirituall things as are impertinent and of a divers kinde from the duties in hand or such spirituall things as are pertinent of the same kinde and agreeable to the duty in hand Wandring thoughts in duty impertinent and of divers kinde are such as these When a man in time of hearing the Word hath thoughts of praier or of some Sermon thâ—t he heard at such a time in such a place how good it was and usefull unto him when a man in praier hath thoughts of preparation unto praier thoughts of meditation thoughts of hearing the Word Spirituall thoughts pertinent and of the same kinde with the worship in hand are not alwaies to be accounted wandring and sinfull thoughts As for example a man is hearing the Word of God and some thoughts come into his minde suitable to what is spoken some place of Scripture to the purpose or some place of Scripture inlightned to a man beyond what light the Minister giveth to it or something come to minde a man hath heard before to the same purpose A man also joins in praier with others and besides the thoughts of what is praied he hath other like thoughts of his own if these like thoughts do clear the duty in hand to the understanding do increase attention and affection to what is in doing they are not wandring thoughts but they are conserving thoughts thoughts that keep up and keep close the attention and affection to Gods worship and do prevent the weakning and wasting of the same and they are the work of the enlarging and establishing spirit which can at the same time suggest new thoughts and make them helpfull to us But if these pertinent and like thoughts do carry away the attention and take it wholly up that what is in hand is neglected and the thoughts loâ—e the present duty and are long before they can recall themselves and finde the duty then ordinarily they are the work of Satan and corruption working as an Angel of light doing evil but in such a way as may not be discovered for who would suspect good thoughts in duty of the very same kinde to come from Satan and corruption I say if these like thoughts do carry away the attention they are ordinarily evil for God may and sometimes doth as experience proves so take up the thoughts and affections with something in the Word and praier that is suitable to the necessity of the soul that it can minde nothing else for the present but as the soul hath dwelt upon some matter of sorrow and been deeply humbled thereby so God will have a man dwell upon some matter of comfort till the heart be greatly refreshed thereby but this is more then ordinary we may not neglect any part of worship but God may imploy us about some part if he will this act is not voluntary or deliberate but the soul is carried thereto by the power of
nor will be weary of doing them good the beginning of his mercy was in everlasting and the end of it shall be in everlasting it began before time and shall continue after time is ended without end Psal 103.17 He gave them the best gift he had to give the measure of which love cannot be expressed but is set down in a grosse summe as inexpressible so God loved the world John 3.16 He gave his Son his begotten Son therefore his own Son a naturall son his onely begotten son he had no other so he loved his people if any can tell the measure of that love To fasten this reproof upon us let us consider Gods wayes of willingnes and delight towards us 1. When we have wearied him with our sinnes he is willing to pardon them Isai 43.24.25 yea he delighteth in this mercy Micah 7.18 he will abundantly pardon Isai 55.7 a signe of delight at that time when our hearts are weary and heavy lâ—â—den with our sinnes he will pardon and give us rest Matth. 1â— â—8 His abundant willingnes appeares in that 1. He invitâ—th us to come to him in our weary condition 2. He chargeth his Ministers to urge and presse comfort upon us to take no deniall Isai 40.1.2 Comfort ye Comfort ye speake comfâ—râ—ably speake till they heare till they be comforted 3. He giveth his Ministers the tongue of the learned to speake a wâ—rd in sea on in the fittest time to the weary soul Isai 50.1 4. He creates the fruit of the lips peace Isai 57.19 whilst the Minister speakes peace he creates peace by his Almighty power he makes the fruit of the lips of his servants to be peace to the troubled soul as when Eli bid troubled Hannah Goe in peace and the Lord grant her petition she had peace to goe with for she did eat and her countenance was no more sad 2. He gives us refreshing comforts in that very worship of his in which we are weary Psal 36.8 abundantly satisfie us with the fatnes of his house and make us to drinke of the river of his pleasures He gives us the choisest most excellent delights Isai 25.6 fat things full of marrow wines on the lees well refined He invites us unto these places of delights that there he might give us his loves Cant. 7.11.12 and when we are there he gives us rich welcome Cant. 5.1 eat o friends drinke yea drinke abundantly o beloved Isai 55.3 eat ye that which is good and let your soul delight it selfe in fatnes 3. He accompanieth us in our afflicted weary conditions when Israel was a burning bush in Egypt the Angel of the Lord appeared in a flame of fire in the midst of the bush Exod. 3.2 He dwelt in the midst of the bush with good will to preserve them as he did the three children Dan. 3.24 25 28. He is as it were wearied in their weary condition Isai 63.9 He was afflicted Judg. 10.16 His soul was greived Jer. 31.20 His bowels were troubled He gives them refreshing delightfull comforts in their weary conditions Psal 119.92 Gods law was Davids delight Psal 94.19 Psal 41.3 God doth strengthen them upon the bed of languishing and turne their bed to make it easie in sicknes He turnes our mourning into dancing takes away our sackcloth and girdeth us with gladnes Psal 30.11 turneth our fasts into feasts Zech. 8.19 makes sorrow and sighing flee away Isai 51.11 makes us to forget our troublâ—s and sorrows Job 11.16 4. These wayes of Gods willingnes and delight towards us are not limited to some times of our life and some speciall conditions and occasions but carried along the whole race of our life and that we may be confident of with David Psal 23.6 Surely goodnesse and mercy shall follow me all the dayes of my life they are therefore stiled sure mercies an everlasting covenâ—nt Isai 55.3 These refreshings are renewed as his Ordinances and our afflictions are renewed And if so much refreshment be given out on this side heaven in time of our absence from God in time of our pilgrimage what is in heaven reserved in the presence of God as our wellcome home as the wages of all our weary work and affliction especially as the perfection of our communion with Christ our head in heavenly delights who drunk the dregs of sorrow for our sake Compare Gods willingnes towards us with our wearines in his service that we may the better see our sin and be filled with shame No work hath that delight that assistance that incouragement that reward yet we are weary Look back to the daies of our youth and see what delightfull work sin was what time pains spent therein We could finde meat drink sleep work rest and recreation in sin yea so great was our delight in sin that it is very hard not to think with delight of what delight we formerly found in sin This considered we may break out with Paul Rom. 7.24 O wretched man that I am who shall deliver me from this body of death This heavy tiring body of death 3. To exhort us to labour the redresse of this wearines in Gods worship which causeth us to put off God with so unworthy unwellcome unacceptable service And let me first speak to them who are in an unregenerate condition if so be it might please God I might prevaile with them in two things 1. To grow out of love with themselves 2. To grow in love with the Image of God 1. There is great cause we should grow out of love with our selves be weary of our selves if we consider our natures will not nay cannot suffer us to do God any good service for they cannot be willing unto it or cheerfull in it should I ask any man that believes there is a God and that God made him and bestowed upon him all he hath he would say he were to be worshipped in the best manner but then come to the heart for a will unto Gods service and chear in it and it will not nay cannot yeild it Rom. 8.7 The carnall minde is enmity against God and he proves it by the affection it hath to his will for it is not subject to the law of God nor indeed can be it neither doth nor can come under the command of God subject and submit unto it that what it requireth shall be done willingly and cheerfully See it in an instance the little family religion that is I say not amongst heathens but amongst them that have lived long under the preaching of the Word and even in this place Men cannot but be convinced that it is a duty to read the Word and to pray in their families and they cannot but think it is good sometimes at least yet it is not done they cannot fall to it How comes that to passe their hearts will not suffer them they have no minde they have no delight therein It may be they will say they are unable and that hinders them but that is but
necessity to sleep or if they have necessity it is through carelesnesse beâ—ause they will not take that time which God hath allowed and so they make themselves a necessâ—ty oâ— sinning which is a greater sin 2. It is an unthankâ—ull sinne God in pity hath allowed man sleep to refresh the weary body to further digestion to repair the spirits and we abuse this power to hinder Gods service he gives us sleep to strengthen our weak bodies and we use it to weaken his service 2. He gives us sleep after the labours of the six daies a night to sleep in that we might be fresh and lively in his service and we notwithstanding sleep on that day of his worship doe we not deal unkindely and unthankâ—ully with him When we rest and favour the creature we make account it should be fitter for service but when God hath rested us and we should serve him we rest still 3. It is an unreasonable sin 1. It denies God the least we can give him in his service Man consisteth but of two parts soul and body the body is the meanest part yet sleeping denies the body Reason tells us that God deserves both for he hath made both and doth maintain both and if he have but one part yet he should have the best part but sleep will give him none no not the body which God would not accept alone were it given 2. Sleeping in Gods worship is unseasonable a misplaced action especially Lords day sleeping and reason tells us that things are to be done in season sleeping in Gods house is unseasonable 1. If we consider the time which is the day the day is not the appointed time for sleep but for labour 1 Thes 5.7 They that sleep sleep in the night That time which is appointed for the wilde beasts labour is appointed for mans rest But the night is appointed for the wilde beasts labour Psal 104.20 therefore for mans rest for they cannot both labour together they will hinder one another 2. If we consider we are in imployment in action imployment is no season for sleep but rest from imployment Ps 104.23 Man goeth forth unto his work and to his labour untill the evening Man ceaseth his labour with the day and then goes to rest Eccles 5.12 The sleep of a labouring man is sweet They that sleep according to reason do not sleep in labour but after labour but they that sleep in the house of God do sleep in midst of labour 3. If we consider what kinde of imployment it is that we sleep in the service and worship of God it is against reason to sleep in midst of any labour how much more in Gods service which requires the most pains and labour We are commanded to do whatsoever we finde to do with all our might do every thing thorowly and to purpose how much more Gods service the best work 4. If we consider the place and society to sleep in a place appointed for waking and in the midst of them that wake is against reason If then carelesnesse of sinning or unthankfullnes in sinning or unreasonablenesse in sinning will shame us this sin of sleeping in Gods house may shame us for thereby we shew that we make bâ—t a light account of sinning that we are unthankfull that we are unreasonable 2. Particularly the godly are to be reproved more then others if they sleep in time of Gods worship will they suffer Gods worship to be weakned and hindred who are tied by speciall ingagements to doe him speciall service From whom God doth expect it and the rather because others will sleep God saith in this case to them as to Judah in another case Hos 4.15 Though Israel play the harlot yet let not Judah offend So saith God to his people Though others sleep out Word and praier yet doe not you sleep They have more cause to be ashamed then others if we consider 1. They set an ill example and draw on others by the same in as much as they have excuse and shelter for their sleeping from the example of such because they professe more care of Gods service If they that professe more zeal for Gods service yet will ordinarily sleep much more may they that professe lesse care Thus they not onely sin themselves but draw on the sinnes of others Elies sonnes sins in Gods worship made the people to sinne in abhorring the offerings of the Lord so the sleeping of professours doth make others more carelesse of Gods worship thinking sleeping to be but a small sinne else they that professe much would not use 〈◊〉 so much 2. The godly have more incouragement to awake then others for the Ordinances are specially appointed for them Gods expectation is more of their service then others they have promise of more speciall presence of God communion with him benefit from him their sinne therefore is against much incouragement that others want therefore a greater sin in them then in others who have not that incouragement 3. The godly have more means to keep them awake then others they have the grace of God in their heart assisted by the spirit of God they have in their mindes a more clear and thorow light to discern of the excellency and worth of Gods worship above other things they have in their consciences a more divine and strict observation of carriages a more divine authority to command what is good and forbid what is evil a more divine application of promises or threatnings as good or evil is practised they have in their wills a speciall bent to that which is good they chuse that as the chief good they have in their affections a love to it and desire after it so that they sin against more means and helps against sin and then sin is the greater 3. Them that suffer others to sleep by them and do not wake them they suffer God and his worship to be wronged and might prevent it Is it not their sin Yes doubtlesse Why was Meroz cursed yea bitterly â—ursed Not because they â—ought directly against the Lord but because they came not out to help the Lord Judg. 5.23 And our Saviour is expresse that not to be for the Lord is to be against him he that is not with me is against me he that doth not what he can for the Lord and his worship is in that regard against the Lord and his worship they that therefore do not waken sleepers are not with the Lord therein but against him for they do not for him what they might These do not that for the comfort and good of their neighbours which God requireth to be done for our Neighbours beast though an enemy Exod. 23.4 If thou meet thine enemies Oxe or Asse going astray thou shalt surely bring it back to him again how much more a friends beast When a man sleeps in time of the word and praier he is gonne astray for he should pray and hear to wake him is to bring him into
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
their sleeping when they should not and an intimation of punishment by present disquiet Sleep on now what could they now sleep No if you mark the following words behold the houre is at hand and the sonne of man is betrayed into the hands of sinners rise let us be going behold he is at hand that doth betray me How could they both sleep and rise and be going A signe our Saviour did intend to speak ironically i. e. to mock at their restlesse condition so bidding them to sleep that they might well perceive he intended no such matter which is the bitterest kinde of reproof jestingly to bid a man to doe a thing when he knowes he cannot doe it to make a rest of a mans trouble So when God shall cast men into restlesse coâ—ditions and they shall apprehend God bids them sleep now when yet they cannot sleep i. e. doth not pity their want of rest but rather mock at their misery as Prov. 1.26 how heavy will it be before Christ did thus bitterly reprove them their sleeping brought a confusion upon their hearts Mark 14.40 They knew not what to answer they had no excuse for themselves How much more when the godly are in affliction will it trouble and God shall then lay it home to their hearts 2. Consider that proverb of Solomon Chap. 23.21 Drousines shall cloath a man with raggs Is it not true spiritually as well as bodily Were not the Disciples ragged and uncomely when they fled from their Master and Peter especially a man of a poor torne and distracted soul when he denied his Master with swearing and cursing In like manner drousy Christians are ragged Christians of distracted spirits of uncomely conversations How can it be otherwise when they sleep out those Ordinances wherein they should put on the Lord Jesus How did Dalilah get God from Sampson but by getting him asleep and in his sleep causing him to break his Covenant with God by cutting off his locks So whilst men sleep in holy duties God goes from them and they are not awaâ—e for thus the way of intercourse between God and them is shut up 3. Hath not the spirit of God some respect to this sleeping in that Scripture-phrase which the godly have occasion to make use of in their afflictions finding somewhat suitable thereto in the providence of God Psal 44.23 Awake why sleepest thou oh Lord God sometimes doth no more for his people in affliction in their apprehension then a man asleep we call and cry desire others to call and cry for us times and daies doe passe over our heads yet God sleeps still he doth nothing for us our afflictions doe continue Doth not this suit our dealing with God we sle p in his service therefore he sleeps in our occasions When we are in affliction and none can help us but God and we cannot perceive that God doth take any course for us Now in Scripture God is said to sleep and when we finde it so have we not just cause to consider whether we have not slept in Gods service And if so God will not awake till we be humâ—led for that sin As therefore â—e would have God wake and â—tirre about in our troubles when no body else can doe us good let us take heed of sleepâ—ng Prov. 28.9 He that turneth â—way his ear from hearing the Law â—ven his praier shall be abominaâ—ion doe not men turne away their ear from hearing the Law when they sleep in time of the preaching of the Word If God therefore will not come neer their praiers he will sleep as it were in their afflictions when they pray to him Quest How may we be helpâ—d against sleeping in time of Gods worship Answ Somewhat must be done Before In time of the worship of God After The things to be done before are these â— Allow thy self conveni nt sleep the night before the Lords day doe not then abâ—iâ—ge thy self that thy body should have cause to complain thou hast done it wrong therefore it must make bold with God Nor take too much that also will make thee lumpish 2. Moderation in diet feeblenes and faintnes thorow want of food will cause sleep so also will fullnes therefore doe thou so order thy fasting or feeding as experience tells thee will best conduce to thy waking 3. Moderation in weekly labour i. e. when we manage them with dependance upon God for wisedom strength and blessing Psal 127.2 So the burden somnesse in measure is â—aken away and our bodies have not that vexatious toil whereas if we think to carry our occasions with the strength of our own abilities the whole burden will lie upon us so shall we be overwearied and unfit to wake on the Lords day 4. Pray before thou come for Gods quickning spirit to thy soul that quickned will quicken thy body 5. Love not sleep It is a phrase the holy Ghost useth Prov. 20.13 It is one thing to take our naturall rest in time convenient another thing to have an affection to drouse and slumber when we should otherwise be imployed so we shall bring our selves to an habit and custom of droâ—sinesse which will not be shaken off on the Lords day The things to be done in time of Gods worship are 1. Intention of soul and attention of body intend thy thoughts and affections to the Ordinance in hand and attend with eies and eaâ—s carelesnesse is the mother of drousinesse Prov. 19.15 2. Disease thy body If thou finde thy self drousy and shalt soule thy self to ease thou shalt increase thy drousines 3. Desire them that wake to watch over thee and chase away thy heavines by their freequent stirring of thee 4. Lift up an ejaculation to heaven in midst of thy heavines â—rom the bitternes of thy heart â—nd inward opposition of thy â—ullnes that help may come â—rom heaven though there be â—one upon earth The things to be done after Gods worship are 1. Family repetition of the word so should men discern how they wrong God his worship themselves and theirs when they finde all lost by sleep 2. Secret calling of our selves â—o account how we have spent â—he Sabbath so it would appear how ill sleeping becomes that day and the duties of it 3. Renew our godly sorrow for this sinne It worketh repentance change both in heart and life 2 Cor. 7.10 It is a work of the new man therefore doth mortify the deeds of the old man it is a fruit of the death of Christ therefore will dead this sinne of sleeping 4. Burden thy thoughts and affections with it the week thorow so shalt thou be weary of it on the Lords day but if it lie light the week thorow it will be no burden on the Lords day Object Here come old age in the last place to plead its infirmity Answ 1. Nature is infirm by age and so is corruption 2. There are promises of bringing forth fruit in age Psal 92.14 of renewing the youth as the
him But he that knew what was in man did see that their diligence was not pitched upon spirituall things because it was taken up other wayes vers 26 27. our Saviour peremptorily sets it down as a most certain truth Verily verily I say unto you ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled their pains was not about their souls but about their bellies And again Labour not for the meat that perisheth but for the meat that endureth to everlasting life they did take pains indeed but not about everlasting food wherein they might have honoured God much Why so their diligence was imployed about perishing food Others their hearts are over clouded with ignorance and unacquaintance with their spirituall estate that they see not the necessity of diligence in holy duties so that they want a main motive and whetstone unto pains-taking knowledge of the necessity Others through carelessenesse so long neglect their hearts that at length sloth ends in discouragement they think their hearts are past pains all labour will do no good Prov. 24.30 31. I went by the field of the slouthfull and loe it was grown over with thorns and nettles covered the face thereof and the stone wall was broken down So a slothfull neglected heart will be so overgrown with lusts that a man will be hopelesse of any good springing there 3. The best of Gods servants and the most diligent how little pains do they take with their hearts unto Gods service how unstable and unconstant are they that way how soon doth discouragement take hold of them when they feel their life and fervency in good duties to come hardly I appeal to the consciences of Gods people when we finde our hearts dead and unaffected in Gods worship do not our consciences smite us that we have been carelesse of preparation Is not God forced to drive us unto carefull and conscionable worshipping of him by afflictions we need his direction in doubts his comfort in sorrows his deliverance out of troubles else we would not pray so fervently nor hear the word so attentively do not our consciences thus witnesse all these things do evidence that God hath but little fervent worship 2. Who they are that do God the best service spend the Sabbath best and perform duties best the labouring diligent Christian they that think it no easy matter to serve God well It is an ill thing for a soul to be troubled at the aproach of the Sabbath because of it's own unfitnes but it is a good signe that the soul apprehends some difficulty in keeping a Sabbath well 2. To condemn this slothfullnesse in spirituall imployment this argument is sufficient it puts off God with cold service which is the greater sin if we consider our ordinary and generall diligence in our own occasions To take pains in earthly occasions and to be carelesse in Gods worship is a great evill we shall fully see it in three things 1. Gods worship doth immediately concern God our callings do immediately concern our selves shall we do more for our selves then for God set up our selves more then him are we not his and not our own and therefore bound to respect him more then our selves Hear what our Saviour saith Luk. 14.26 He that commeth to me and hateth not father and mother yea and his own life cannot be my disciple that is as Matthew saith chap. 10.37 He that loveth friends or himself more then Christ is not worthy of him God is better then our selves therefore if we do not love him better then our selves we are not fit to injoy him but if we take more pains about our callings then his service we love our selves more then sin 2. Gods service doth immediately concern our souls our particular callings do immediately concern our bodies if we take more pains about our callings then about Gods worship we shew more care of our bodies then of our soules which is a folly for our souls are the best part our bodies are but dust when our souls are absent the worth of our bodies depends upon the indwelling of our soules and not the worth of our souls upon our bodies We may know where we ought to place our chiefest affection by that of our Saviour Matth. 10.28 fear not them that kill the body but are not able to kill the soul if they can kill but the body no matter of fear that must dye though they kill it not if the soul be alive the body is safe though dead The body lies open to the violence of man the soul is out of his reach the body falls short of the soul in excellency and therefore lesse affection is due to it 3. Gods service doth concern our welfare not only for the present but also and especially for eternity to come our particular callings do concern onely the time present shall we take more pains about the time present which may be we know not how short to be sure but a moment then about eternity this is our Saviours argument and it is full of weight Iohn 6.27 Labour not for the meat that perisheth but for the meat that endureth to everlasting life Ye will take pains and spend your labour but do not mispend it do not waste it spend it not about perishing food but about food that endureth everlastingly earthly things have a time to be and a time to perish the wealth we have now ere long we shall part with for ever spirituall things have a time to be and shall never cease to be they therefore are worth your labour Is not this spirituall sloth to be condemned considering such are more diligent for themselves then for God for their bodies then for their soules for things perishing then for things eternall Will not the consciences of men condemn them for this sloth in sicknesse at the day of judgement in hell unto all eternity doubtlesse it is so grosse a miscarriage that it cannot but lie heavy upon men when they shall come to cast up their accounts and sadly consider of things when their consciences shall tell them that they have risen early and gon to bed late about their own occasions but have been too lazy to read Gods word or to pray they have endured hard labour before the Sabbath and after the Sabbath but on that day they have been too sluggish to go to the house of God the day appointed for spirituall labour in Gods worship for Gods glory hath been the day of their rest to recover their strength spent in the week it may be in sinne to be sure in their own occasions surely this shall increase the torment of the damned in hel when they shall think with themselves that had they been as painfull for their souls as they were for their bodies they had escaped that place of torment Nay had they taken as much pains for their souls as for sinne had they taken as much pains to go