continueth wearines doth continue and increase 2. It makes a man desire to change the present service for some other imployment a weary man would have new work to take away his wearines and to bring him contrary comfort and delight Can that be fervent service which a man thinks to be evil the end whereof he more desireth then the doing of it which he would change for any other imployment such service doth wearines make Quest It may be said you told us lately what some causes are of the wearines of the body in Gods service tell us now what the causes of the wearines of the soul are in the same service of God Answ 1. Remnants of corruption which do alwaies strive to draw the strength of the minde and affections another way and sometimes do prevail by our carelessenes and Satans watchfullnes Thus David when he was acted by corruption having looked too much upon the worlds prosperity and his own affliction without reflecting upon the end of both he was ready to throw off all the service of God Ps 73.13 Verily I have cleansed my heart in vain and washed mine hands in innocency if all the fruit of his piety be affliction and all the fruit of the worlds prophanenes be prosperity then hath David spent a deal of labour in vain and it is time to make an end but this was the faulse suggestion of corruption so Jer. 28.8 9. When he was mocked and reproached daily for his ministery he said he would make mention of the Lords name no more he grew weary of his ministery if he could see no better fruit of his labour but reproach he would give it over but then he was acted by corruption as appears by his bitter cursing the day of his birth Thus the godly have sometimes their spirituall sick sits and so are spiritually weary of spirituall things More particularly 1. Ignorance of the inward worth and excellency of Gods worship and service So much know so much desire and delight and no more we cannot desire and delight in what we know not for so we might desire and delight in evil as soon and as much as in good which cannot be we do but little know the good of Gods worship and so can but little delight in it and where is but little delight will be wearines 2. Imperfect suitablenes of soul to Gods worship suitablenes and agreement is the cause of desire and delight Amos 3.3 Can two walk together except they be agreed Can they desire and delight in one anothers company unlesse they suit and agree in disposition Prov. 27.19 As in water face answereth to face so doth the heart of man to man Why doth a man love some particular man with a more inward free strong love because as in water face answereth to face a man may see the image of his face in water the represented face hath the likenes of the true face So a man sees the image and representation of his own affections and dispositions in some more then in others he sees himself in him and every man loves himself more then others and consequently such men in whom he sees himself more then in others Psal 40.8 The more suitablenes and agreement the more desire and delight we are but in a small measure suitable to the worship of God because the Image of God is but in part renewed in us and if there be but a measure of likenes in us to Gods worship there will be but a measure of delight and therefore wearines present likenes alone doth exclude wearines beside there will be a measure of unlikenes and that naturally causeth wearines 3. Immoderate desire and delight in other things even lawfull callings occasions and comforts so in my text Why are they weary of the new Moon and of the Sabbath the reason is rendred That we may sell corne and set forth wheat and why should they sell corn that they might gather riches When they were in the midst of Gods worship they had a greater desire and delight to their callings and worldly busines the strength of their souls went that way therefore they were weary of Gods worship 4. So much earthly converse with our callings and earthly occasions I say earthly converse after the manner of men who are altogether earthly for it is not the use of our callings that draw our hearts from heaven to earth but the manner of our use of them when we do not set awork grace in them do not use them as an appointed way to fit us for Gods worship and therefore watch our hearts that they be not drawn too much unto the things we have to do with We do not use them with fear lest there be a snare in them we do not use them with dependance upon God with strife against our naturall earthly mindednes therefore they steal away our hearts 5. Over-length of duties there is but a measure of desire and delight in us therefore duties should have but a set time in heaven when our affections shall be perfect there shall be no time to measure duties by but they shall be immeasurable The measure of the affections is regulated by judgement and discretion when therefore duties are drawn out beyond discretion they are burdensom or indiscretion beside the soul hath other occasions to attend beside Gods worship even on the Lords day works of mercy and necessity if therefore time be taken up so that convenient time is not reserved for these the soul growes weary because it cannot do all its work so in a family duties are then wearisom when they do not consist with our particular callings 6. Absence of the all-filling and quickning spirit It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and life Joh. 6.63 As the body is dead without the spirit so the Ordinances without Gods quickning spirit it must both quicken our desire and delight and stirre up the good of the Ordinances Psal 84.10 11. David exceedingly prizeth a door in Gods house why the Lord is a sunne when there is such a presence of God that is both light and heat to discover the good in the Ordinances and to warm our hearts therewith then are they delightfull 2 Cor. 3.18 When the spirit shews us the face of God peace comfort grace in the glasse of the promise and so reflects the sunne upon us that whilst we behold Gods favour we are at peace with him whilst we behold his grace we are made gracious whilst we behold his comfort we are made comfortable then are the Ordinances delightfull but if the spirit be absent there is no affection stirring Vse This Doctrine doth manifest First that God hath but weak service at the hands of the most weak praying weak hearing because but weary service But because all will say they come willingly and cheerfully to Gods worship I will shew by severall instances as so many
AN HELPE TO BETTER HEARTS FOR BETTER TIMES Indeavoured in severall Sermons WHEREIN The zeal and fervency required in Gods service is declared severall hinderances discovered and suitable helps provided all out of Gods treasury brought forth at this time with earnest desire and in hope to revive the memory and reinforce the pâ—actice of the people to whom they were presented and for more publique use if the Lord please By John Angier Pastor at Denton-Chappel in Lancashire Imprimatur Edm. Calamy PSAL. 11â— 2 Thy people shall be willing in the day of thy power Psal 40.8 I delight to doe thy will O my God Isa 64.5 Thou meetest him that rejoyceth and worketh righteousnesse Ioh 4.34 My meat is to doe the will of him that sent me and to finish his work Act 20 24. Neither count I my life dear to my self so that I might finish my course with joy Ioh. 2.17 The zeal of thine house hath eaten me up LONDON Printed by A. M. for Christopher Meredith at the Signe of the Crane in Pauls Church-yard 1647. TO MY BELOVED PEOPLE THE Inhabitants of Denton and Haughton and the places adjacent Beloved THere wanted not strength of discouragement to stifle this weak birth but the thoughts of my heart thorow divine assistance gave strength of incouragement to bring forth My heart told me how much the Saints have blessed God for the pious and plain books of the godly which were more hearty and lesse specious breathing Christ crucified and hearts crucified and what a power my soul hath found in that plainnesse and simplicity wherein they have sent abroad their pious practicall discourses as in their native dresse An over-bearing flood of thoughts followed speaking out the cause I have to set up some such pillar of thankfulnesse to my God who carried the work of my Ministry thorow inhibitions suspension excommunications in time of the height of the power and persecution of the Bishops Though I might not runne the race of one year at Ringly-Chappel whether I was first called and in that imperfect year was twice inhibited though in nine or ten years at Denton Chappel I preached not above two separated years to my best remembrance without interruption and in that time was twice excommunicated Though Sabbath-Assemblies were sundry times distractedly and sorrowfully broken up and my departure fâ—â—m habitation and people often forced no means left in sight of returne yet thorow the fervent praiers of the Church whereto these hard afflictions were apparently serviceable God was graciously and effectually moved continually to renue liberty as they continually interrupted it they shut and God opened they shut and God opened till God would no more be troubled with them but took the keys of power out of the hands of upstart proud Shebna to give them to outed despised faithfull Elâ—akim And no lesse cause have I to set a starre of observation to advantage Gods pra se upon divine providence preserving to admiration my * The like mercy God shevved me when the Parle of Derbey lay about Manchester almost a vveâ—k though the plundering Souldiers went as fâ—rre some other waies yet God turned them from us and gave us leave to keep the Nationall â—ast in â—â—blique tâ—â— very wâ—â— house study and papers when some of Prince Ruperts plundering forces passed nigh the door in the year of our heavy visitation when his whole Army entred Stockport within three miles of us and no opportunity left for removing any thing nor any durst stay in the house to him we committed all by praier and at our returne we found nothing wanting not a door opened not a window broken Though in times past scarce a year passed but I was driven from home yet in these troubles I have rested at home thorow the multitude of his mercies all the time save one Moneth when the Princes forces ranged and reigned in our Country My soul shall make her boast in the Lord the humble shall hear thereof and be glad O magnify the Lord with me and let us exalt his name together Psal 34.2 3. For your sakes also having found help from God to labour so long and suffer so much I was willing to combate with mine own discouragements unto victory God hath kept you hitherto blessed blessed be his name in truth piety love and peace to my great comfort and incouragement in all my troubles and straightnesse in outward and earthly respects but I am afraid out of the abundance of my love to you and care for you in these dangerous times wherein many evil spirits are let loose for * I loâ—k upon the disteÌ„pers of these times as a sharp correction to godly Ministers for their humiliation and better preparation for some other work as an effectuall teÌ„ptation to the people to discover those corruptions that being covered with the cloak of profâ—ssion have lived and grown under powerfull Oâ—diâ—â—nces and as a signe and means of the removing of the Gospel at leâ—st by such instruments to desolate places the work of his servants faâ—â—â—â—g God will provide new and when wanton people are weâ—r ed with their own wayes the wayes of God will be the more precious affliction to godly painfull Preachers and for temptation to their hearers lest you being led away by the errour of the wicked should fall from your own stedfastnes and doe therefore pray and indeavour that you may grow in grace and in the knowledge of our Lord and Saviour Iesus Christ. If the quickning spirit shall quicken your affections and graces unto duties of communion with Christ the fountain of life the matter laboured in preaching and printing these Sermons he will quicken those duties to be conduâ—â—-pip s of life whereas in ordinary experience dead hearts are suited with dead and unfruâ—tfull Ordinances the sad and dangerous experience of the present times I have sadly observed after the beginning of these unexpested glorious joyfull times of liberty after some more lively springings and workings both of hearts and Ordinances when the light brake out of darknesse and liberty out of bondage great deadnesse hath fallen continuâ—d and increased upon both hearts and Ordinances A main reason I take to be this the sharpning and whetting afflictions of the Church which forced their graces unto frequent and fervent exercise in holy duties being removed they have remitted their fervency not improving their liberties to that end that God improved their afflictions and God hath remitted his Spirit in Ordinances they have not stirred up their hâ—arts to take hold of God they have not rejoyced to work righteousnesse as sometimes and God hath not offered himself in Ordinances sent his Spirit to meet them nor given them his loves as sometimes To passe by the evidence of this sad râ—pâ—rt found in the unhumblednesse and unaffectednesse of the godly in midst of so many pressing causes and under so great helps and the generall ineffica y of the Ordinances for conversion stay your selves and wonder
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
fear and tremble at the evidence given in by the abounding of errours desertion of Gods publique wâ—rship contempt of that Ministry God hath so highly honoured and so richly blessed even by those that have been ingrafted into Christ and nourished up in hâ—m thereby with much tendernesse pains and patience the exchange of duties of piety expressing and increasing the power of godlinesse for hot and wrangling dâ—sputes about strange doctrines and governments and the bitter fruits of these disputes and differences the seperation of hearts and communion amongst the truly godly thâ— fearfull out-breakings of wrath envy evil speakings the uncharitable unchristian provoking censures of estates and actions the almost incredible propensity to fall out with and fall upon our loving and faithfull brethren of Scotland together with deceitfull dangerous overweening and bold confidences of excelling light grace spirit inlargements comforts c. Here is room enough for a large heart to powre out bitter soul-breaking expostulations O where is the spirit of the Lord that was wont to possesse the hearts of the godly to strengthen grace there to keep good order in the soul to keep in and under these masters of mis-rule O where is that spirit that was wont to fill the Ordinances and in them cleerly to discover to the godly the distempers of their hearts and disorders of their waies and powerfully to break their hearts for sinne and from it Is it possible the spirit should be in the hearts of Gods people and in his own Ordinances in as plentifull a measure as sometimes and so much of the flesh and so little of the spirit appear in these times of so many and great unlooked for unthought of amazing astonishing Nationall mercies Gospel-inlargement wonders of providence Humiliations Thankesgivings Covenants and indeavours for thorow Reformation Sure it cannot be O where is the wisdome love humility meeknesse tendernesse of conscience compassion patience forbearance long suffering that was wont to triumph in the godly and to be the glory of Religion even in the eies of the irreligious My dearly beloved sadly think of these things and let such sad considerations work unto serious search whether some of you also have not lost your first love that you may remember from whence you are fallâ—n repent and doe your first work or unto an wholsome preserving fear least you should depart by degrees from God in the lively expressions of love and he should by the same degrees depart from you in the life of Ordinances you were never in so much danger since your profession began as now That of our Saviour is abundantly verified Matthew 12.43 The unclean spirits that were gone out of men finding the rooms empty swept and garnished are returned with seven spirits more wicked then themselves and they dwelt there And that of Paul Acts 20.30 In many parts of the Kingdome is acted over again Of your own selves shall men arise speaking perverse things to draw away Disciples after them Therefore watch and remember 〈…〉 have formerly preac◠〈…〉 not without tempta◠〈…〉 d tears and what I 〈…〉 now written to you that ye lose not those things that ye have wrought but that ye may receive a full reward It is in the desire of my heart that I may not be negligent to put you alwaies in remembrance of these things yea I thinke it meet as long as I am in this Tabernacle to stirre you up by putting you in remembrance knowing that shortly I must put off this my Tabernacle And in this work I have indeavoured that you may be able after my decease to have these things alwaies in remembrance 2 Pet. 1.12 13 14 15. If the Lord shall keep you from despising 〈◊〉 Ordinances which I taâ—◠〈…〉 very beginning of 〈…〉 â—pers of the times and 〈◊〉 â—eep up in you an honourable esteem of Gods Ordinances and particularly of those Orthodox godly painfull Ministers that have brought home your own souls or the souls of others and led on the people of God towards perfection for many years bearing the burden and heat of the day and not be bewitched as the foolish Galathians and Corinthians with flourishing high-flown flashing men whose piety lies in parts whose power lies in novelties and whose baits lie in gilded words and dissembled carriages who vapour for a little while and then extinguish for want of substance that will keep you in a prepared attentive profitable attendance upon them in which way God will converse familiarly with you make you perfect stablish strengthen settle you All that I now desire in recompence of my renewed pains for your good in a time when my body was not very fit for it is your purposed fervent praiers to him that hath the seven spirits of God that he would pour out his spirit upon his people that they may discover how wofully their own hearts and Satan have deceived them clearly discern Gods bitter anger in their strange affections expressions and carriages one to another that with Ioseph and his brethren they may meet and weep one in anothers bosome humble their souls before God together seek of God together the wayes of communion being troubled at and weary of the wayes of separation from their approved beloved brethren and not rest till they have recovered their love to God and reunited their affections and societies that their humiliations and supplications recovering their former vigour they may prevail mightily with God to poure out his spirit upon his Ordinances in greater measure then ever to the inlightning of the ignorant converting of the prophane cleering of doubts reconciling of differences increasing of the power of godlinesse perfecting of Reformation and edification of the body of Christ In joyfull expectation of your ready and unanimous concurrence in this desire I doe heartily take leave and remaine whilst the chief shepard shall continue my commission and work amongst you Your loving Pastor covetous to preserve the heat and strength of your love to the Lord Jesus that I may present you a chaste Virgin and may rejoice in that day that I have not runne in vain JOHN ANGIER TO THE Christian Reader READER WE will not we need not say much of this book only this we dare promise thee that if the title like thee the Treatise is like the man that made it no whit lesse then it speaks And truly it is such a theam that we have need to study For in vain doe we expect better times unlesse we get better hearts alas what should impure hearts doe with pure Ordinances we tremble to hear so many cry Reformation Reformation and yet see so few reforming themselves or their families We are bold to say that unlesse our hearts and lives were bâ—tter Episcopacy were too good for us The truth is God is mockt to his very face and one of these two evils we may expect either that we shall die in the wildernes and never go over Jordane to see the good land of Reformation
worth spirituall therefore above the reach of nature 1 Cor. 2.14.15 spirituall things are spiritually discerned therefore onely by spirituall men John 4.23 The true worshippers There are different apprehensions of Gods worship because different worshippers some true some false some in true light others in darknes some left in the darknes of nature others called into light 1 Cor. 1.23 24. The preaching of the Gospel to the Jewes a stumbling block to the Greeks foolishnes but to them that are called the wisdome of God and the power of God to them that are called out of darknes into marvellous light such as have a manifesting differencing discerning knowledge the godly know thus but in measure therefore esteeme but in measure 2. Where there is some knowledge of the worth of Gods worship yet there wants attendance to that light 2 Pet. 1.19 Ye do well to take heed as to a light that shineth in a darke place it is one thing to have light another thing to attend to it to heed it men forget they consider not the weight and worth of Gods worship Eccles 3.1 Keepe thy foot when thou goest to the house of God be more ready to hear there is an inconsideratenes in us in Gods worship we doe not deliberate about it because we are too thoughtfull about other things 3. The worship of God is contrary to nature because holy spirituall self-humbling and emptying this includes a defect of love to it and where love is wanting something will be imagined to worke disrespect That despising of Gods worship is an hinderance of fervencie and how it is an hinderance appeares 1. From consideration of the dependance of affections and endeavours upon the judgement if the thoughts be but low the affections and endeavours will be but low and on the contrary if the thoughts be high they will carry up affection and endeavours 2. It is against the nature of wisdome and therefore folly to bestow much affection and endeavour about things of small worth wisdome doth proportion affection and endeavours to the worth of things 3. The motive of the will is good the more or lesse good is apprehended the more or lesse the will is moved and so lesse or more fervencie of desire and endeavour If Gods worship be despised little good is apprehended and so little to move the will and affections if it be of little or no benefit as despisers apprehend why should we earnestly chuse it desire it take pains about it it will yeild small delight and satisfaction Desp siâ—g sometâ—â—â—s prevâ—â—â—â—â— to a totall neglect of duty much more to measure of neglect Vse 1. To convince of sinne the body of our people 1. Such as neglect Gods private worship reading and prayer in their families catechising and calling over the word which they have heard the fountaine of this neglect is dâ—spising they thinke it more honourable to be unpraid unread to leave children untaught the word unrepeated they thinke meanly of good duties that the practice of them comes out of simplicity and weaknes of judgement The greatnes of their sin in the effect and cause will the better appear if we consider Gods opinion of them and dealing with them 1. God thinks no better of them then of doggs swine Mat. 7.6 who trample under foot pearls brutish unreasonable creatures they are not base that pray but they that despise praier God makes account none will despise praier but doggs and swine such as are deprived of reason as farre below themselves as their thoughts are below Gods worship as if he should say Never take them for men and women again that tread under foot holy things that speak ill of reading conference praier God calls them doggs and swine so must we who can skill of nothing but the bones and akorns of the world 2. God will reject them when they would be most esteemed Heb. 12.16 17. Esau was rejected his suit was not regarded he despised the birthright and was himself despised when he would have had the blessing and though men prevail by earnest desires and tears to change the mindes of men yet he could not move the minde of God though he sought diligently with tears So men that despise praier or other parts of Gods worship when afterwards they would pray themselves or have others pray for them when they greatly need and earnestly desire the benefit of that worship they have despised they shall be rejected Prov. 1.24 25 28. Zech. 7.13 2. Such as come to the publike worship of Gods Word Sacraments Prayer but care not with what affections they come have no desire no delight there to be busied they bring their bodies but leave their hearts behinde them they trim and adorn their bodies but not their hearts They are farre from David spirit Psal 83.10 who esteemed one day in Gods house better then a thousand and again Psal 26.6 I will wash my hands in innocency and so will I compasse thine altar he will not come carelesly but with painfull preparation such as washing in the laver of repentance is clean hands become clean work these had rather be any where else then at Gods Ordinances any triviall occasion or idle company will keep them away they say Such as oâ—◠〈◊〉 despâ—sing do negâ—â—ct private may dâ—spisâ—n ly perform publike worship they can spend the time as well at home in reading some good book or in discoursing about some profitable subject as in the ordinances used in publike Assemblies Did not authority command and generall example forcibly perswade and desire to avoid shame constrain they would not afford their company at all and when they do come they bring the same affections where with they go about other occasions And why so They see no good in preaching praier sacraments What profit is in them What good comes by them these have too low thoughts of Gods worship as if it were onely outward and did only deserve the worst part the presence of the body which is their sinne And how should they do otherwise who make their own blindenes the judge of the worth of Gods ordinances not the word of command not the person regarded not the promise annexed to the worship not the the presence therein manifested Iudge you is it not a despising of Gods worship to think that any affections are good enough if a man do but get out of his bed and have but so much time as to get him ready he is fit to go to the Assembly though he have no spirituall thoughts no sense of his unfitnes by reason of the sinnes of the week past no praier to God for preparednes of heart doth not such a man think meanly of God he would set his thoughts and affections more in order were he to go into the presence of a King or to do some publike action these sinfull low thoughts are fruitfull in low affections and actions these weak expressions do manifest such men to be weak
vanity when he seeth us that way disposed 4. Greive the spirit of God to see his Temple in that guise and dresse On the contrary a reverent behaviour of body that will 1. Beget respective thoughts in our mindes 2. Effect the like reverent carriage in others which will be helpefull to us 3. Take advantage from Satan when he seeth no opportunity 4. Content the spirit of God when he seeth his Temple in a comely habit and he will delight to be more there 5. Looke up to the Lord Jesus to make these considerations usefull and to effect more of this reverence in use He shewed the greatest respect that ever was shewed to Gods Ordinances when he whipped out the profaners of the Temple and he as head of the Church hath fullâ—es to bestow Ob. Thâ— Ordinances â—â—eme to be weake and foolish â—hinâ— and not to deserve such reverence for men to speake to God and God to speake his minde unto us by men a poore thing Ans The Apostle hath answered this to my hand 1 Cor. 1. â—5 The foolishnes of God is wiser then men and the weaknes of God stronger then men What though they may seeme foolishnes and weaknes grant them so to be yet they are Gods foolishnes and weaknes God can make that a strong way which is in it self weake and that a wise way which is in it self foolish that which hath the wisedome of God and the strength of God with it cannot be foolish cannâ—t be weake however it may seeme abstracted therefrom Gods wisdome is an infinite and hidden wisdâ—â—e all of God is not thereâ—o 〈◊〉 â—ke and foolish because we see not the strength and wisdome of it Let us conclude our blindnes folly and weaknes rather then charge Gods means of folly and weaknes CHAP. III. Of the second hinderance of instant worshipping of God wandring thoughts ISA. 29.13 Forasmuch as this people draw near me with their mouth and do honour me with their lips but have removed their hearts farre from me HAving finished the first hindrance of our instant worshipping of God despising of Gods worship we come to a second seated in the same faculty of the soul the minde and it is wandring or roving thoughts in Gods worship For the handling whereof I have made choice of this text wherein the Lord doth blame it in the Israelitish worshipers of him By heart here we are to understand the whole inward man the minde will affections for iâ— stands opposed to the whole oâ—tâ—ard man included in a paâ—t expressed the mouth and lips In the like sense heart put alone is taken Mat. 15. â—9 out of the heart proceed evil thoughts murthers adulteries i. e. out of the whole inward man part whereof is the heart proceeds evil thoughts the work of the minde and murthers adultâ—riâ—s the work of the will and aâ—â—â—tions manifested in the outward man I am particularly to speak of the absence of one power of the minde from God the thoughts N. The absence of our thoughts in Gods worship doth weaken our worshiping of God Wandring thoughts in Gods worship do hinder our earnest worshipping of God God complains here that his people drew near him with their mouths but their hearts were gone from him if the absence of the heart and particularly of the minde and more particularly of the thoughts of the minde did not weaken and hinder their worship why should the Lord complain of the absence Nay why should he punish the absâ—nce so admirably as here he threatneth to do Mat. 15.7 our Saviour calleth them that worship God with their bodies and their heart farre from him hypocrites such worship therefore hath hypocrisy in it and the more wandring of minde the more hypocrisy and if so it is but weak worship The Lord by the Prophet doth particularly discommend the hearing of the wicked Ezek. 33.31 that so farre as concerned the outward man they did hear as well as a people could they came duly and sate respectively and attended and were somewhat affected with the Word as men are with pleasant musick but their hearts walked after their covetousnes their bodies were in one place but their thoughts and affections in another their bodies were sixed but their souls were roving and this made their hearing to become sinne and God to threaten that the day should come when they should know by lamentable experience that they had a Prophet and the Word amongst them and were hearers of it but sinned by the wandring of their hearts When David Psal 103.1 calls upon his soul to be exercised in the duty of praise he explaineth in the later end of the verse what he meaneth by soul all that is within me praise his holy Name If the duty of praise and so other duties have not all that within us and consequently our thoughts it hath not its due and so Gods praise is short To this agrees that of our Saviour summing up all Commandements of the first Table in this one Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde One branch of this love of God is the manner of worshipping God which must be with all the minde as well as all the heart and soul and if with all the minde then with all the thoughts of the minde and so much as the thoughts are absent in Gods worship so much love to God is absent therefore the worship of God is hindred Two things we must consider of for our understanding of this point 1. What wandring thoughts in Gods worship are 2. How wandring thoughts do hinder our earnest worshipping of God 1. What are wandring thoughts in Gods worship Ans We may know the nature of them by the description of the holy ghost in this place and in Ezekiel Isaiah describeth them by their place they are farr from God there is a distance betwixt God and them and that in opposition to the nearnes of the body to him those thoughts that are further from God in his worship then the body that are not busied about the same action that the body is are wandring thoughts and do hinder Gods worship Ezekiel describeth them by their motion and wandring their heart goeth or walketh after their coveteousnes when the body is set and sixed the 〈◊〉 in 〈◊〉 and thoughts are up and walking not about the service in hand but about other things These wandring thoughts according to the objects they are conversant about may be reduced to two heads Thoughts about evil things and thoughts about good things 1. Wandring thoughts about things evil in themselves thoughts simply and materially evil Amos 8.5 6. Thus the Iews are brought in Saying When will the new moone be gone and the sabbath why that they may sell corne and set forth wheat Is that all No there is a worse matter beside making the Ephah small and the shekel great and falsifying the balances by deceit That we may buy the poor
the spirit of God These wandring thoughts in Gods worship imploied about things good in themselves earthly good or spirituall good things are therefore sinfull because wandring and therefore 1. Impertinent and so a part of disorder and confusion which God is not the authour of they are out of their place and ranke they should not come in when other occasions and duties take place they have no due place now they doe but usurp 2. Being wandring they are unseasonable out of their time and therefore undecent uncomely for time doth give a beauty to things 3. Being wandring they are distracting they goe from the duty in hand take away part of the souls strength and thereby weaken the performance of duty and thus pertinent thoughts sometimes gain the name of wandring thoughts from the effect because they make the soul to wander Having seen the nature and kindes of wandring thoughts in Gods worship Let us now consider how they do hinder our earnest worshipping of God Ans Two waies 1. As they weaken the inward power of the soul to worship God 2. As they weaken the assisting power of the spirit of God 1. Wandring thoughts do weaken the inward power of the soul to worship God and so hinder our fervent and affectionate worshipping of God First As they take up part of the minde so that Gods worship hath not the whole minde as it should have Thou shalt love the Lord with all thy minde A man doth not pray with all his minde nor hear with all his minde part is bestowed elsewhere let a river be parted into two streams and it cannot runne so full in both as it would in one No finite minde can be so strong about many objects at same time as about one Wandring thoughts make God to be worshipped with a divided parted minde with a piece of the minde therefore weakly 2. Wandring thoughts in worship do not onely take up part of the minde and so weaken the power of the soul to worship God but they do take off the minde from the worship in hand so God saith the heart is removed farre from me and their hearts goeth after their covetousnes that is the minde is much nearer such thoughts and more taken up with them then with the Word or praier the minde is wholly with them or at least chiefly with them As it is often seen when doggs are following an hare if a new one be started they follow that and leave the other so when we are praying reading hearing if new thoughts arise in our hearts we let go our thoughts of the duty and follow them and so God hath scarce a part of our minde in his worship if any it is the least part 3. Wandring thoughts do weaken the power of the soul to worship God not onely because they take up part of the minde and take off the minde from Gods worship but also because in so doing they take up and take off the affections and endeavours the desires and delights of the soul and the actions of the body What a man doth not think of he cannot desire or delight in and what he doth but little think of he will but little desire and delight in and consequently will take little pains about Thus wandring thoughts carrying away the minde from Gods worship do also carry away the affections and outward man and if God hath neither minde nor affections nor body or but little of them then he hath but weak service 2. Wandring thoughts do hinder our thorow worshipping of God as they do weaken the power of the assisting spirit in our hearts and that they doe three waies 1. As they draw us from present spirituall thoughts about the worship in hand which are the work of Gods spirit concurring with grace in the heart We cannot think a good thought in a duty without the assistance of Gods spirit All our sufficiency saith Paul 2 Cor. 3.5 is of God and he instanceth in the smallest power of the soul thoughts we cannot think any thing of our selves when therefore wandring thoughts do take us from such thoughts as the assisting spirit hath wrought in us doth it not weaken the power of the assisting spirit 2. Wandring thoughts being evil and sinfull do grieve the spirit of God and so weaken the assisting power of the spirit when a man is grieved he will have no minde to shew his love and power Ephes 4.30 Grieve not saith the Apostle the holy spirit of God unholines is contrary to the nature of the spirit therefore doth grieve it and wandring thoughts in holy duties are unholines because they separate the soul from God when the body comes near him they are therefore contrary and grievous to Gods spirit and makes it unwilling to shew it self 3. Wandring thoughts doe weaken the power of the assisting spirit of God Because they hinder us in the way of the spirit the Word Praier Sacraments wherein the spirit is wont to conveigh himself more unto us Wandring thoughts do prevent our carefull use of the ordinances and so a greater measure of the spirits assistance which we should have in those Ordinances were wandring thoughts absent If wandring thoughts do weaken the power of Gods assisting spirit in our hearts they must needs hinder our fervent worshipping of God for the exercise of the strength of our souls depends upon the assistance of the spirit But it may be demanded further what are the causes of these wandring thoughts and how comes it to passe that the godly are troubled with them in good duties that do so hinder them in the due worshipping of God Ans There is a three-fold cause of them 1. Our selves 2. Satan 3. God 1. We our selves are the causes of wandring thoughts in Gods worship How Surely many waies 1. As we have a remnant of originall corruption a root and stock yet living and fruit bearing and one fruit is evil thoughts Matth. 13.19 out of the heart proceed evil thoughts i. e. the heart being an evil tree It is the happines of a good tree to bring forth fruit in season Psal 1.3 good and seasonable good and it is the curse of corruption a bad tree to bring forth fruit out of season good thoughts but out of season More particularly sinne hath brought a vanity upon our mindes Ephes 4.17 and there is yet a remnant of it in us i. e. the more worth and weight and excellency is in aâ—y thing the lesse we in our mindes suit with it and the more light and empty any thing is the more our mindes agree thereto now thoughts on the by have not that worth and excellency in holy duties that pertinent thoughts inlarging our affections Besides the more any thing requires the fixing setling and holding close of the thoughts as good duties do the lesse do our mindes suit therewith our mindes are vain inconstancy variety change and alteration of thoughts do best please them Experience tells us that it is
moved Nay what is the cause of Gods absence in his worship that the godly cannot see him feel him have communion with him Surely wandring thoughts are the cause if not all the cause yet one cause and a first cause they carry away the soul from Gods worship and leave only the body and God is a spirit and doth converse with our spirits if they be absent God allso will be absent for there is no suitablenes between him and our bodies a meer bodily worship is sit onely for idol Gods that are all body God is a spirit and spirituall worship only doth agree unto him 3. To teach the godly and to presse them 1. In their soul-searchings and examinations to finde out their sins to remember their wandring thoughts in Gods worship which are no small part of the sinne of their souls especially when we come to look over the manner of the performance of holy duties forget not our wandring thoughts but consider them and look into them these do as well robbe and spoil the worship of God of its due as other sins these neglected in our hearts may make God angry with us and we not aware of the cause The more these are removed from the sight of others the more need we have to look after them because they are the more easily overskipped and forgotten they have the excuse of secrecy 2. In their humiliations to humble their souls for their wandring thoughts these are part of their sin an offence and injury to God therefore should be part of their humiliation Foure things considered may help our humiliation in this respect 1. We sin by wandring thoughts in all the ordinances of God none excepted in praier wherein we come neerest to God when we speak unto the highest majesty of some things our thoughâ—s are busy about other things yea in extraordinary praier when we specially separate our selves unto communion with God and have nothing or little to do with the creatures lest they should hinder us in the worship of God yet we cannot separate our selves from wandring thoughts nor in the word when God speaks unto us nor in the Sacraments when we come to binde our selves from wandring thoughts 2. We sin much by wandring thoughts in all parts of Gods worship If our wandring and pertinent thoughts were compared for the most part it were hard to say which would be the most so often do our hearts runne out in duty and sometimes long stay out ere they returne especially in such duties wherein we join with others to be sure our wandring thoughts would be found to be very many 3. We continually at all times do much offend by wandring thoughts in all parts of Gods worship though sometimes more then at other yet all times much not one time excepted 4. Though we offend so much in all the ordinances of God and so continually yet we are but little sensible of our sin this way We complain of our other sins in publique private and secret but littâ—e do we complain of this sin though we offend more and more continually by it theÌ„ by words ordeeds 3. To labour in the use of all appointed and sanctified means to prevent wandring thoughts in Gods worship Though we cannot altogether prevent them yet let us do what we can though we cannot attain to what we desire yet it will be our comfort that we have done our duty Is not my doctrine argument sufficient that they weaken Gods worship i. e. make our praiers hearing crackt vessels that they cannot hold and carry that measure of glory to God that otherwise they would nor that good to us The very best thing we do or can do is to worship God We do well when for Gods sake we do right unto our neighbour but we do best when we worship God for we do that which is most his command the other is the second command but this is the first and great Commandement We do that which is most for Gods glory we do that which is nearest our work in heaven for there we shall worship God even when we shall have no outward works of justice or mercy to do one to another Should we not be carefull to do our best work the worship of God in the best manner and if in the best manner then with as much of our hearts as may be for they are the best part then take we heed our thoughts do not wander But beside let me use some other arguments to presse us to take heed of wandring thoughts in holy duties 1. They make a Christian to play the part of an hypocrite in Gods worship what is it to be an hypocrite but to seem to be that which he is not When we bring our bodies to the worship of God we seem to worship him earnestly but when our thoughts wander we do nothing lesse we seem to do that we do not and therefore play the part of an hypocrite so much as our thoughts wander in good duties so much do we as hypocrites do though our hearts be sincere yet herein we play the part of hypocrites This is contrary to the nature of grace which desires a man may have truth though he have never so little and may do what he doth in truth though he do never so little now the lesse our hearts wander the more truth we expresse in Gods worship and the more truth the more acceptable to Gods grace 2. Wandring thoughts considered in themselves and their own nature are a curse God may and certainly doth sanctify them to his own people to be means of humiliation of watchfulnes of more dependance upon Christ but in themselves they are a curse For what is a curse but separation from God the fountain of blessing the fountain of good in whose presence is all good nothing but good and out of whose presence is all evil nothing but evil Matth. 25.41 Depart ye cursed therefore cursed because they must depart from God never to come near him again Wandring thoughts they do carry the heart from God God comes near to his people in his worship wandring thoughts do carry the heart farre from the worship of God therefore farre from God So saith God they draw neer me with their mouths and honour me with their lips but their hearts are removed farre from me and the first instrument of removing of the heart is the wandring of the thoughts Will not the name of a curse prevail with us to perswade us to take heed of wandring thoughts Oh consider when wandring thoughts come to us in holy duties the curse comes and when they stay with us the curse staies with us We come to the Ordinances of God for a blessing and to have a curse instead of a blessing in time of blessing is a double curse Prophane ignorant Esau when the blessing was denied him he lift up his voice and wept he had so much understanding that he thought the blessing was worthy
particular preparation then it cannot be performed well at all where there is no preparation as in the unregenerate there is not And can they be fit for heaven that are not fit for Gods service What fit for wages and not fit for work They that partake in the inheritance of heaven have it among them that are sanctified Act. 26.18 and what is it to be sanctified by faith in Christ Jesus but to be set apart unto God and his service to be purified for Christ zealous of good works Tit. 2.14 Change of place will not change the dispâ—sition of the soul no not heaven it self could an unregenerate man come thither no more then a man comming from hell and relating his experimentall knowledge of the torments there would change the soul Luk. 16.31 If therefore men be unfit for the service of God here they will be much more unfit for the service of God in heaven where more perfection and continuall worshipping of God is required 2. To reprove the usuall and ordinary generall and common unpreparednes of Gods people unto Gods worship It is not the fault of some particular Christians onely but of all the people of God generally and their fault it is not at some particular times onely but ordinarily No one thing I am perswaded the godly are more failing in then in preparing themselves for Gods worship They cannot be ignorant that it is a way of Gods command and a way of promise therefore of advantage and benefit unto them therefore in neglecting it they sin against Gods soveraignty and their own good Do not the practices of Gods severall servants in Scripture cast shame upon them Nay do not their own consciences reprove them when they are out of temper in holy duties and cannot finde God Do not their consciences whisper to them and tell them that they may thank their unpreparednes Nay doth not the thing it self deeply reprove them and take away all excuse what come unprepared to Gods worship Suppose that God would not at all hide himself when his people come unprepared to his worship and they were sure of so much yet were it their fault to come unprepared should not they suit themselves according to the presence they come unto and the work they go about Doth not reason teach as much Can we without fault lesse prepare for eternall waies for waies that concern Gods glory and our good most then for other matters Gods worship is an eternall way though this and that particular worship of God be not eternall yet some worship of God is eternall and shall remain with us for ever in heaven and all the worship of God doth tend more to Gods glory and our good then any thing else yet we prepare more for any thing else More particularly we are to be reproved for sundry things that tend to our unfitting to the worship of God 1. The godly do not remember the sabbath in the week day That remember which the Lord hath prefixed before that commandement rather then any other doth imply as a necessity of speciall remembrance of that so an easines to forget that a difficulty to remember it or else the Lord would not have set this remember before it And if the godly consider they shall finde that the Sabbath comes seldome into their mindes the week thorow though it be the most solemne day in the week and of more weight then all the dayes in the week 2. The godly do not ordinarily keepe up their watch and so advantages for grace are overslipped and sinne is committed through carelessenes which doth exceedingly unfit the heart for Gods worship sinne makes grace unto the performance of duty as a knife to cut without an edge 3. They do not spiritualize their callings and earthly businesses by going about them in the strength and wisdome of the spirit of God and propounding Gods glory as their aime and end and making some spirituall use of passages therein by meditation often raising up their thoughts and desires to heaven so that they grow earthly and carnall like the occasions they meddle with and so unfit for heavenly and spirituall worship 4. The times of their vacancie from their callings and of libertie they spend in empty and unprofitable wayes letting loose their thoughts and speeches unto vain and empty things which tend to no profit and so the heart is more empty whereas if the people of God would but season the times of their repast and recreation with some sprinklings of good discourse as salt or winde up the same with some good discourse or with prayer or with some heavenly thoughts their bodies would be more fit for Gods worship and their spirits not the more unfit 5. The people of God do their worldly occasions unto the utmost period of time on the Saturday night that sleepe will allow them to take and doe not improve their time that day that they might get their occasions dispatched and have some time to prepare their hearts Herein I perswade my self the godly that use our Saturday markets do exceedingly faile in that they do come home so late not through necessity of busines but carelessenes much time is spent on that day which they can give no good account of when they come to recollect themselves Nothing but sleepe doth part the Lords day and their dayes with them beside ordinary duties Will sleepe change the frame No surely but as they left with the world last when they went to sleepe so they shall meet with that first when they awake in the morning That which may the more reprove the godly is the consideration of a treble cause of this unpreparednes 1. The difficulty of it it is an harder matter to prepare the heart then to performe a dutie for the godly do not ordinarily neglect duties but they ordinarily neglect to prepare their hearts were it as easie to prepare the heart as to performe duty they would doe that as well And if difficulty hinder is not spirituall sloth the cause and what more lothsome then to neglect that which might exceedingly tend to Gods glory and their good for want of taking a little paines 2. A second cause why the godly doe no more prepare themselves is an opinion that a little preparation will serve for if they did not thinke a little would serve if they were perswaded that God would not take a little well they would prepare more And if this opinion did spring from meere ignorance because they know no better it were lesse matter but it doth spring from heedlessenes and carelessenes because they do not attend to and consider of the light they have for did they but consider the command of God the practice of the servants of God and their own practice in other matters they cannot but know that a little preparation will not serve 3. A third cause is confidence in duties done did they thinke duties would do them no good without preparation they would
more prepare but they thinke if they pray heare read receive the Sacrament with any hearts these duties will helpe their hearts What is this but to make idols of the ordinances to make gods of them to thinke they can helpe our hearts without any further helpe onely God can helpe the heart without any other helpe no ordinance can helpe our hearts without the helpe of other ordinances As the godly are to be reproved for their unpreparednes in ordinary ordinances so especially in extraordinary a frequent fault with the godly and if seene in nothing else yet in the fruitlessenes of such duties It is a sin to come unprepared unto ordinary ordinances but a double sin to come unprepared unto extraordinary ordinances It is a taking of Gods name in vain to come unprepared to ordinary worship but it is a taking of Gods name in vain in an high degree to come unprepared to extraordinary worship Hence God doth often make them to be of contrary effect straitning hardning burdensome wearisome 3. To provoke the godly to take heed of unprepared worshipping of God my doctrine is argument sufficient It will weaken the worship we performe and we cannot serve a better master nor do better worke and therefore no where better bestow the strength of soul and body I know if thou have the spirit of a childe in thee the spirit of reverence and the spirit of love and thou know aforehand what would helpe or hinder thee in the worship of thy heavenly father thou wilt avoid the one and use the other But because the wise man saith Eccles 12.11 that the words of the wise are as nailes fastned by the masters of the assemblies and consequently the more loose any naile of wisdome sticks in the heart of the godly the more and harder blowes must be given and because it will be confessed that this word of wisdome preparation for holy duties hangs loose in the hearts of the godly therefore by force of argument I shall endeavour to fasten it I will use a double motive one from the evil of unpreparednes another from the benefit of preparednes 1. Consider the evil of unpreparednes 1. It is a tempting of God What is it to tempt God but to move him to go out of his own ordinary way Math. 4.6 7. when Satan willed our Saviour to cast himself from the pinacle of the temple upon this ground that God would give his Angels charge over him our Saviour answered him Thou shalt not tempt the Lord thy God Wherein should our Saviour have tempted the Lord by casting himself down because that was not the ordinary way to go down and therefore not the ordinary way of preservation we may gather that from the devils leaving out part of the scripture in all thy wayes without which it would not have served his turne The like is here thou comest to an ordinance to finde God to get good to thy soul with an unprepared heart thou now putst God to go out of his way or at least temptest and triest the Lord whether he will go out of his way or no for if he meet with thee and do thy soul good at this time he must go out of his ordinary way for his ordinary way of meeting the soul is preparation It is a greivous sin to tempt God 1. It is a presuming of Gods mercy and goodnes that he will be good above all he hath revealed which doth imply a secret unthankfullnes for Gods mercy revealed as if that were not enough for if it be enough why should we presume of more 2. It is a lording it over God instead of subjecting our selves unto him when thou preparest thou subjectest thy self to Gods will but when thou commest for Gods blessing in unpreparednes thou desirest and expectest that God should let go his own will and stoop to thine God saith thou shalt have it in unpreparednes thou sai'st in unpreparednes his will is thou shouldst prepare thy self thy will is to be unprepared and thou lookest that God should stoop to thy will for thou commest for his blessing in a way of thine own will 3. It is a falsifying of Gods truth God saith he will bow his ear to the prepared heart Psal 10.17 We say God will draw near to us though unprepared and this we professe when we come unpreparedly to seek God we might as well say God indeed hath said he will bow his ear to the prepared but he will not stick to his word he will go from it 2. The god y complain they cannot meet God in ordinances they do not affect move work upon them here is the cause we are not prepared and so we are like the deaf adder Psal 58.4 5. upon whom the charmer cannot prevail charm he never so wisely because his ears are stopped A man findes no sweetnes in his meat the reason is not because his meat is unsavoury but because his taste is distempered the Ordinances are sometimes sweet and would allwaies be so were the souls palate allwaies in the same temper 3. The godly complain they cannot profit they get no strength by Ordinances corruptions are still strong and grace unready for exercise Let me ask a question Why doth not meat nourish some bodies Because they do not digest it Why do they not digest it Because their stomacks are not prepared though the meat may please the appetite well so the heart may be affected with the Word may purpose and resolve upon obedience but some sin in the heart or some immoderate affection may keep off the heart that it cannot so meditate upon the Word or pray over it and so it comes to no perfection 4. If thou come unpreparedly and meet God a great part of thy comfort will be abated before and after before thou canst not have the comfort of thy faith that God will meet thee because thou art out of the way of the promise thou canst finde no promise to suit with thy unpreparednes afterward thy heart will be grieved Gods comforts are not heat and warmth comfort and refreshment onely but light allso to discover the sinfullnes of the soul When David found help in the sanctuary Psal 73.17 his comfort was abated from sight of his former distemper vers 22. otherwise he had had his comfort without that mixture of sorrow so if we finde God in unpreparednes our comfort will be more mixt comfâ—rt 2. The benefit of preparation â— The more we prepare our selves the more in ordinary course we finde God Indeed God doth sometimes hide himself when his people are prepared because he will not have them make an idol of preparation to think that therefore God will draw neare to them as if that deserved so much No he will have them know that it is of meer mercy if he be found of them though in preparation he is not bound in justice sâ—tting aside his promise to reward their preparation it 's but their duty and he can
make their soules weake and so weary of the duty When Moses chod with Aaron and his sonnes Levit. 10.17 to the end because they had not eaten the sacrifice in the holy place that day his sonnes were destroyed his answer was Had I eaten it would it have been accepted Why not oh he could not have done it with any chear and comfort so heavy a hand of God having lately befallen him and therefore he should have been weary of the service and then God would not have accepted it if thus the heart be weary having no desire or delight the body will be weary for that followes the disposition of the soul the soul carrieth the body with it which way so ever it goeth There is a wearines proper to the body when the strength thereof is spent and the spirits exhausted and so the body is left weak and feeble and so weary of any further action because it hath no strength There is a foure fold cause of exhausting the strength of the body and so making it weary of Gods service 1. The orâ—ginall corrupt disposition of the body by reason of sinne whereby it withholdeth and dryeth up it's strength from that which is good but freely expendeth it upon that which is evil Thus naturally the eyes had rather looke upon a company of sinners then a company of Saints see a company in the ale-house rather then in Gods house prophaning the Lords day then serving him the eare had rather hear evil then good the feet had rather walke to any sinnefull meeting on the Lords day then to the house of God Rom. 6.19 20. The Apostle saith We naturally give our members instruments of unrighteousnes there is no unwillingnes in us but we readily part with them all at sinnes motion nay we are free from holines will have nothing to do with that not any part of our bodies but we are servants of sinne all for sinne And this disposednes to withhold the strength of our bodies from Gods service and to give it unto sinne remains in part in the godly 2. The strength of the body is spent in sinnefull actions sometimes Jer. 9.3 They weary themselves to commit iniquity Particularly the sins of uncleannes and drunkennes do wast the strength of the body Prov. 5.11 The holy ghost tells what shall be the end of the unclean person a mournfull end thou mourne at the last when thy flesh and thy body are consumed And doth not experience tell that men are forced to ly in their beds or keep their houses on the Lords day because they have drunk so hard in the week or on saturday that their bodies are weak and tired The sinne of idlenes doth weaken the body strength used doth encrease and not used doth decay beside the nourishment taken for want of exercise doth turne to corruption and so rather weaken the body then nourish it none more weary of any imployment and of the service of God then idle persons 3. The strength of the body is exhausted sometimes by naturall distempers sicknesses diseases either such as are continually with men which is the case of some or such as lie upon the body at particular times onely the case of others 4. Sometimes foregoing recreations and businesses of mens callings do so spend the body that it hath no strength lest for Gods service The body thus wearied will reflect upon the soul 1. In regard of sympathy agreement and like affection between soul and body what the body delights in the soul doth in measure delight in and what the body is weary of the soul will in measure be weary of 2. As it doth expresse and act the wearines of the soul by reason of sin for so the wearines of the soul is increased and the contrary strength of the soul desire and delight weakned 3. As it is an unfit instrument to expresse the desire and delight of the soul if those affections may not be expressed they will decay and weaken 4. As by the eies and ears it doth let in new objects of delight the soul by sin is new fangled will entertain them and so grow weary of former delights The soul doth expresse its wearines 1. By letting loose thoughts and affections it will not keep them bound but suffers them to wander about for refreshment 2. In thinking the service hard painfull grievous 3. In thinking the time long that is spent therein wishing the same at an end The body doth expresse its wearines 1. By restlesnesse it cannot rest in any position or gesture of it but as a door upon the hinges turns first one way and then another 2. By letting the eies and ears loose to all objects to chuse their delights where they please 3. By speeches too if occasion serve as here they are brought in saying when will the new moon be gon If they did onely say so in their hearts yet God saw they would say so with their tongues if occasion were offered therefore he sets it down so How doth wearines weaken our worshipping of God 1. Wearines in the very nature of it is weaknes a deniall an absence of strength and actions performed in weaknes must needs be weak wearines denies the strength of the minde Can a man think well of what he is weary It denies the strength of the will Can a man be willing of that he is weary of What be willing of a burden It denies the strength of the affections a man will neither desire nor joy in what he is weary of and if the strength of the soul be denied the strength of the body also will be denied and that service which hath neither strength of soul nor strength of body must needs be weak service 2. As it is contrary to the spirit 1. To the nature of it which is a spirit of liberty and freedom a spirit of desire and delight a spirit of Adoption opposed to a spirit of bondage Rom. 8.15 The spirit of a childe which a spirit of love a childe doth his fathers commands with desire and delight he loves his father joyes in him therefore in his commands 2 Cor. 9.7 God loves a cheerfull giver wearines being contrary to the spirit must needs damp that hinder the assistance of it in worship 2. To the work of it 2 Cor. 3.17 Where the spirit of the Lord is there is liberty sin is compared to cords Prov. 5.22 to a snare 2 Tim. 2.26 because it takes away a mans liberty and free will unto that which is good when God calls a man to any duty his will is not in his own power he is not able to move thereto no not in desire God therefore is said to work the will Phil. 2.13 there is no will till God work it But when the spirit of God comes into the heart it breaks the cords and snares sets the will at liberty unto God 2 Cor. 8.3 The Churches of Macedonia were willing of themselves to minister to the Saints to
as duty yet they fell asleep and were thereby hindred Whence I note N. Sleep is an hinderance to commanded fervency in Gods worship Sleep in time of Gods worship is an enemy to fervency therein It was the duty of the Disciples in this place to watch and pray i. e. to pray fervently to pray with the use of all helps unto the same Christ gave them command so to do he stood in need of their help as an Ordinance of God his command was to watch with him and his reproof that they did not watch with him but they were hindred by sleep they did not pray at all that we read of if they did yet not so fervently and diligently as there was cause for then our Saviour would not have reproved them I remember but one onely instance in this case in the book of God a young man that fell a sleep at a Sermon in the night and in his sleep fell down from a third loft and was taken up dead Act. 20.9 A passage in the Acts of the Apostles which God would have recorded to be a warning to all Sermon-sleepers Where was that young mans attentive hearing vvhen he was fallen into a dead sleep For our better instruction concerning this truth let us enquire two things 1. What may be the causes of sleep in time of Gods worship 2. How sleep doth hinder our earnest worshipping of God Quest What may be the causes of sleep in time of Gods worship Answ We will begin with the causes of the Disciples sleeping in this place they are two Instrumentall Principall The Instrumentall cause Luke reporteth and Matthew there were two instrumentall causes 1. The weaknes and infirmity of the body Matth. 26.41 The spirit indâ—d is willing but the flesh is weak Though the soul be not perfect yet it hath a greater perfection then the body the power of will in the soul goes beyond the power of performance in the body The body is not allwaies ready when the soul is willing to do good The spouse Cant. 5.2 doth acknowledge that she did sleep when her heart did wake she had good affections inwardly which yet wanted outward expressions So here there was a waking heart in these Disciples a will to watch with Christ but the body was vveak and infirm It vvas now night the time appointed for mans rest Psal 104.23 The body knows its time is spent in the occasions of the day cannot well vvork day and night both therefore it falls asleep when it should watch and pray at such time the case of these Disciples 2. The second instrumentall cause of their sleeping vvas sorrow of heart Luk. 22.45 He found them sleeping for sorrow We finde our Saviours own testimony concerning their sorrow Joh. 16.6 Because I have said these things to you sorrow hath filled your heart Speech of his departure from them did fill their hearts vvith sorrow so no doubt vvhen he told them of his grief that his soul vvas exceeding sorrowfull unto the death it did increase their grief for they did exceedingly love him as appears in that he spends foure vvhole chapters Jâ—h 14 15 16 17. to comfort these vvith the rest against his leaving of them and having communicated unto these over and beside their known losse of him his present extream affliction it bred in them a sympathy of sorrow vvhich filled their heads and eies vvith moisture and so with sleep The pâ—incipall cause of this their sleeping vvhen they should have praied fervently vvas the vvithdrawing of divine assistance vvhich could and vvould have strengthned the infirmity of their bodies and have kept their sorrovv from excesse That this vvas so appears 1. By the consideration of the persons that did sleep they vvere specially chosen to be vvith Christ and had not long before expressed more confidence then the rest and God is vvont to desert the confident 2. By our Saviours reproof of them Matth. What could ye not watch with me one houre What not so small a timâ— Hovv then vvill ye drink of my cup Hovv vvill ye die with me Where is the strength you boasted of This he spake specially to Peter who had expressed more confidence then the rest so Mark hath it Mark 14.37 He saith unto Peter Simon sleeâ—est thou couldst not thou watch one houre Where is thy ability not to be offended because of me though all men be offended surely it is gone 3. By our Saviours speech unto them declaring the cause of their sleeping the spirit indeed is willing but the flesh is weak as if he had said because you finde some freedom and readines of will you think you can do any thing Indeed your regenerate will stands bent to all the will of God but little doe you know what impediments and hinderances you have and what help and assistance you need from heaven to doe that which you have a generall will unto God withdrew his assistance and left them to their own weaknesse that they might better know their weaknesse who were confiâ—ent of strength for their humiliâ—tion This appears 1. In that he suffered them thus to saile not once onely but twice and thrice not barely to sleep but to sleep after exhortation unto watching yea after reproof for sleep yea after a second reproof Here was weaknesse indeed to adde sin to sin notwithstanding the use of means after means to reform 2. By our Savâ—ours putting them in minde of their weaknes upon occassion of their sleeping a signe they did forget it and these failings did put them in remembrance thereof 3. By the effect the sense of their second sleeping after reproof had in them Mark 14.40 They wist not what to answer him they were troubled and confounded in themselves This was a sit means to humble these self-confident Apostles not to exercise grace in ordinary course is matter of humiliation but not to exercise grace when we have most need to exercise the same in the worship of God for our own good and the good of others is matter of greater humiliation To sin at any time is matter of abasement but to sin in time of time of speciall sorrow and affliction yea to adde sinne unto sin when we should adde one expression of grace unto another is more matter of abasement to be worst when we should be best how evil is it To these we may adde some other causes of sleeping in time of Gods worship 1. Slothfulnesse Prov. 19.15 Slâ—thfullnesse casteth into a deep sleep It is the effect of slothfullnesse and refusall of labour to make a man heavy and â—â—mpish Labour doth dissolve and dispell vapours doth reâ—resh and lighten the body and make it fitter for action but sloth and idlenes doth fill the body with humours particularly when a man doth not make a labour and pains or praying and hearing doth not stirre up and put forth soul and body but is carelesse in the same he contracts an heavines and dulnes whereas attention unto duties
and pains-taking in the same doth chear and awaken both soul and body 2. A present senselesnesse of the necessity of watching both to attain good and prevent evil A sleepy conscience makes a sleepy body when that doth not its office as a monitour to warn and presse unto duty the conscience is made thus sleepy and so senselesse of good to be found or evil to be prevented by watchfull performance of duties two waies 1. By some false opinion and errour of minde some false representation of things some false conclusion drawn sometimes from some truth whereby the conscience is deceived and so cast asleep Matth. 25.5 Whilst the bridegroom tarried the Virgins slumbred and slept from this false opinion that it was no matter if they slept in time of the bridegrooms tarrying and no good was to be gotten by waking and watching unlesse the bridegroom had been at hand which was false contrary to that of our Saviour Luk. 12.35 36 37. Let your loins be girded about and your lamps burning And ye your selves like unto men that wait for their Lord when he will return from the wedding that when he commeth and knocketh they may open to him immediatly Blessed are those servants whom the Lord when he commeth shall finde watching Verily I say unto you that he shall gird himself and make them to sit down to meat and will come forth and serve them Something is to be done when the Lord delayeth his comming unto us according to his promise and our expectation we are then to wait for him and it is not in vain so to do for by that means we shall be ready to entertain him speedily when he commeth and shall receive more honourable acknowledgement from him So ver 45. If that servant shall say in his heart My Lord delaieth his comming and shall begin to beat the men-servants and maidens and to eat and drink and to be drunken Why doth the evil servant miscarry himself thus in the delay of his Masters comming but from a false opinion that there was no danger in his misbehaviours unlesse his Master were comming and at hand contrary to what our Saviour addeth v. 46. The Lord of that servant will come in a day when he looketh not for him and in an houre when he is not aware and will cut him in sunder and will appoint him his portion with the unbelievers Though God come not presently unto misbehaving men yet that will not take away their danger he will come soon enough and too soon for them and bring recompence enough though he delay and that they may resolve upon as sure and certain In like manner had men true and present apprehensions of the benefit of watching in time of Gods worship and the danger of sleeping they would leave sleeping and fal to waking but they are deceived by a false opinion that there is no good to begotten by waking nor evil to be found in sleeping and so they are senselesse not at all affected with the good of the one or evil of the other 2. The conscience is made sleep and so senselesse of good to be obtained or evil to be prevented by waking in the time when God is to be worshipped by some sin committed but not repented of whereby grace is dulled and the awaking quickning spirit of God grieved and withdrawn This was Ionahs case when he had fled from Gods work against his knowledge and conscience the grace of God was so dulled and his conscience made so sleepy that whereas he should have spent his time in confessing his sin and humbling his soul and seeking peace with God he settles himself to sleep Ionah 1.5 yea in time of the storm when the naturall consciences of the heathen did call upon them to pray and would not let them rest Ionahs conscience was so sleepy that it suffered him to continue his sleep which had it been waking and restlesse it would not have done Not Ionahs conscience but the ship-master doth awaken him and that with upbraiding his sleepinesse What meanest thou ô sleeper arise call upon thy God Thus the conscience of a godly man after sin committed may be more sleepy anâ— more hardly awaked then the conscience of a naturall man Ionah having sinned his conscience was sleepy and he not sensible of the good of waking and praying and returning into the way out of the which he was gon nor of the danger of sleeping in sin the way to pull down the awaking judgements of God as it fell out So when men even good men come to the house of God in their speciall sins unrepented of they come with sleepy consciences not sensible of the good found in watchfull attendance upon the Ordinances nor of the danger of drousines and sleepinesse and a sleepy soul makes a sleepy body yea they sleep fast whom sin rocks asleep 3. A third cause of sleep in time of Gods worship is wearinesse when the spirit and body is tired and so made fitter to rest then to labour This wearines that brings on sleep comes 1. From toiling and over-working the body in other occasions Iudges 4.21 Sisera being weary falls fast asleep to the losse of his life When men come to family duties with overwearied bodies or to the house of God having overtoiled their bodies in the week or allowing themselves too little sleep on the Saturday night they are fitter to sleep then to perform duties 2. This wearines that fits the body for sleep doth also come from the length of good duties we are imperfect creatures and can endure but a measure in the best actions though they be most comfortable Act. 20.9 The spirit of God speaking of Eutychus sleeping at the Word doth adde that Paul was long in preaching thereby intimating that it was some cause of his sleep through the weaknes of nature 4. There is something also sometimes in the season of the time when duties are performed in the night So in the forenamed place Act. 20. where Eutychus is founâ— slâ—â—ping at Pauls sermon it is also recorded that Paul continued his speech untill midnight being to depart on the morrow Now it was grown to a slâ—eping season The bodies of men are more dull and heavy in the night then in the day because of the absence of the warm and reviving beams of the sunne the coldnes and darknes of the night It is not good therefore to chuse the night to spend in holy duties unlesse there be some necessity or speciall occasion on the next day Necessity and speciall occasion will make sleep depart from our eies Iacobs care of his sheep and feare of their danger kept him from sleeping in the night Gen. 31.40 The same man afraid of his brother Esau whom he was to meet the next day spent the night in prayers and teares Gen. 32.24 there wrestled with him a man till the breaking of the day Luk. 6.12 13. our Saviour spent the whole night in prayer when he was
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
Eagle Psal 103.5 shee in age breaking off her beak and renewing her feeding doth renew her youth If old men did live by promise and feed as savourily and fully â—pon the Ordinances as in â—outh their affections would â—e as lively as then and their â—odies waking Directions to prevent sleeping in night family-exercises 1. Put them not off too long get to them as soon as may â—e 2. If they cannot well be â—one till it be late dispatch â—hem before supper we say in â—ur proverb When the belly is â—ull the bones would be at rest which is specially true after â—abour Eccles 5.12 3. If that cannot be then â—e short in them a thing which many will greedily take hold of thinking all praier time to be lost but if it be observed out of conscience will be found usefull We are so to perform good duties that they may have all our strength for present and our honourable esteem afterward which will not be if we be long in them we or ours will fall asleep so our strength will be denied and if we sin in duty we shall lesse love and esteem duty one sin draws on another CHAP. VII Of the sixth and last hinderance of instant worshipping of God Slothfullnesse ROM 12.11 Not slothfull in businesse fervent in spirit serving the Lord. HAving finished the fift hinderance of our earnest worshipping of God sleep I now come to the sixth and last slothfullnesse which the Apostle here delivers as an opposite to fervency of spirit and therefore an hinderance to it In this verse the Apostle doth direct in the manner and end of all our service to God and man for the manner it must be with fervency fervent in spirit for the end it must be to serve God not our selves or others but in the first place and chiefly to serve God for his use and advantage That they might not be hindred in this fervency he discovers the impediment of it which he diswadeth them from viz. slothfullnes Though this verse may seem to be restrained to the duties of charity because they immediately goe before yet as much may be said for the duties of piety for they immediately follow after ver 13. rejoycing in hope patient in tribulation continuing instant in praier Being therefore set in the middle between both the duties of piety and charity it may most fitly be applied to both nay we shall do wrong if we take it from either Beside the object whereabout fervency is to be exercised and sloth avoided is generall propounded without restraint or limitation Not slothfull in businesse he doth not say in love in giving honour in hospitality in distributing to the necessity of the Saints but in businesse any serious labour or exercise as the word signifieth whether it concern God or man I shall apply it to my purpose in hand spirituall businesse and imployment whereof the Apostle treateth in the chapter as well as of civill and outward offices of love to our neighbour The Apostle exhorteth to fervency of spirit in such imployments and to help that way dehorteth from slothfullnesse implying that it is an opposite and enemy to fervency they cannot consist and stand together sloth will hinder fervency and fervency will hinder sloth N. Sloth is an hinderance to fervency in spirituall businesse Not slothfull but fervent take away sloth or there will be no fervency a slothfull spirit brings forth cold service What was the reason the fervant that had but one tallent did hide it and not imploy it some increase he might have gotten though not so much as the rest Our Saviour renders the reason Matth. 25.26 Thou wicked and slothfull servant He was a wicked servant of an ill spirit fitter to think hardly of his master then to doe his duty and a slothfull servant that had no minde to take pains shewing us â—hat slothfullnesse is an enemy â—nto use and increase of talents â—or Gods advantage Heb. 6.12 When the Apostle desired to â—inde up the Hebrews to an â—igher pitch of knowledge v. 1. Of love ver 10. Of hope ver 11. of faith and patience ver 12. Which if thâ—y were in them and did abound they should not be â—arren and unfruitfull 2 Pet. 1.8 He did not onely presse them â—ereunto from the danger of Apostacy from the recomâ—ence of reward and the example of the Saints but also direct to the use of means viz. diligence ver 11. The contrary whereto is sloth which he dehorteth from viz. That ye be â—ot slothfull but followers of â—hem implying that sloth will â—â—and in the way of forwardnesse and zeal in holy waies Let us enquire three things 1. What this sloth is 2. Whence it comes 3. How it hinders our fervency in spirituall duties Quest What is this sloth Answ It is an evil disposition of soul and body whereby a man is addicted to ease and avoideth disquieting actions This discription of sloth hath three things in it 1. The generall nature of sloth what it hath common with other things it is a disposition an inclination and affection not an act but a fountain of actions It is an evil not a good disposition a branch of Originall depravation contrary to the Image of God of whom Christ saith John 5.17 My father worketh hitherto thereâ—ore the image of Satan 2. The subject of it it is not â—he soul alone or body alone â—ut soul and body both soul â—nd body are capable of labour â—herefore of sloth which is contrary to labour In this place â—â—othfullnesse is opposed to ferâ—ency of spirit implying there â—s a sloth in the spirit that damps tâ—e fervency and Prov. 21.25 The spirit of God saith of the loathfull man that his hands â—â—suse to labour there is thereâ—ore a sloth of the body and â—hap 10.26 He speaketh of a â—luggish messenger one that goes and comes slowly is slow â—n dispatch of businesse leadenâ—â—eel'd as we say 3. The particular nature of it that whereby it differeth from other things it is an affection to ease and stands in oppositition to disquieting actions This appears by the gestures and speeches whereby slothfullnesse doth expresse it self The gestures of slothfullnesse are these He foldeth his hands together Eccles 4.5 The fool foldeth his hands together whil'st others open their hands spread them abroad and stretch them out to labour he foldeth them together maketh one to embrace another for ease He hideth his hand in his bosome and will not bring it again to his mouth Prov. 19.24 The warmth of his bosome pleaseth him for that end he puts his hand there and thence he will not remove it Prov. 26.14 As the door turneth upon the hinges so doth the slothfull upon his bed A door upon the hinges easily turneth to open and shut on one side and on another but doth not turne off the hinges So the â—lothfull man doth roll from side to side on his bed for ease â—ake when he is weary on one side he turneth to another