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
their power yea and beyond their power How came that to passe ver 1. We do you to wit of the grace of God bestowed upon the Churches of Macedonia their outward bounty proceeded from abundance of grace within 1 Cor. 15.10 I laboured mort abundantly then they all yet not I but the grace of God in me abundant labour and wearines are contrary but the grace of the spirit makes a man labour abundantly wearines therefore being contrary to the work of the spirit must needs weaken the work of it and so the service of God 3. To the testimony of it the Word of God is the testimony of the spirit for holy men spake as they were moved by the Holy Ghost what the word saith in this case is the testimony of the spirit the word saith 1. That forwardnes unto good duties is our duty when it saith Christ hath purified unto himself a people Zealous of good works Tit. 2.14 Hath Christ been at cost and pains to make us pure for that end and are we not bound to endeavour unto that end he hath laid it as a duty upon Ministers to put their people in minde that they be ready unto every good work Tit. 3.1 That they charge such as have ability to be ready to communicate willing to distribute 1 Tim. 6.17 18. a signe that not onely the duties themselves are our duties but readines and willingnes therein also 2. The word saith that cheerfullnes in duty is Gods delight 2 Cor. 9.7 He loveth a cheerfull giver Isa 64.5 The Lord cannot as it were contain himself till the soul come to him that worketh righteousnes with joy but he will go to meet him as we out of joy cannot contain our selves but we must runne to meet them we delight in when we espy them comming towards us 3. The word saith that the waies of wisdom are waies of pleasantnes and all her paths are peace â—rov 3.17 Christs yoke is easy his burden is light Matth. 11.30 The Commandements of God are not grievous 1 Joh. 5.3 4. The word saith that forwardnes and delight in good actions is beneficiall 2 Cor. â— 6 He that soweth bountifully shall reap bountifully full handed works shall have full handed reward 1 Cor. 15.58 alwaies abounding in the work of the Lord knowing that your labour shall not be in vain in the Lord If the Lord be the rewarder the most abundant service shall not want a reward wearines doth contrary the severall branches of this testimony of the spirit Is willing and cheerfull service our duty wearines denies it If it be our duty to be willing and obedient why are we weary Where is our obedience Is God delighted with cheerfull service wearines denies it Who would be weary of that which is Gods delight of that which is so good that it joys God himself Is the way of God an easy pleasant way wearines denies it Who is weary of ease nd pleasantnes Is the way of God a beneficiall way wearines saith to the contrary Who is weary of benefit wearines therefore doth make the spirit of God a liar which unworthy dealing must needs hinder the spirit in the heart 4. To the honour of the spirit of God wearines doth cast reproach and dishonour upon the spirit in two things 1. As if it did not dispose and fit them inwardly whom it sets awork as if it did not work the will in them by whom it requires the work to be wrought for what is the ground of wearines in the person but unfitnes unsuitablenes unto the work and is it not a dishonour to the spirit to set unfit persons to work Are we not his workmanship unto good works he doth inwardly fashion us thereunto should a man go to work with an instrument and not first fit it with hand and edge should it not shame him wearines saith that God takes up unhandled unedged instruments to do his work which is a dishonour to him 2. Wearines of good duties doth cast dishonour upon the spirit as if his work had wearying properties and so were worse then Satans work or our own work which do not so weary Wearying properties are these three Hardnes Harshnes Hurtfullnes Why doth a work weary but because it is hard and difficult doth cost much pains and labour more then can well be afforded or is harsh unpleasant uncomfortable or is hurtfull no profit no benefit in the same but the contrary Thus wearines saith of the work the spirit of God doth set us about which must needs be a dishonour to the spirit of God who is the best master therefore appointeth the best woâ—k contrary to his wisdom goodnes justice Will it stand with his wisdom to set us about work too hard for us Will it stand with his goodnes to set us about evil work No work but evil work is wholly uncomfortable Will it stand with his justice to make us labour in vain and to no profit Hath he not promised to the contrary And is he not righteous to make good his promise yet wearines doth at same time cast dishonour upon the wisdom goodnes and justice of the spirit and must not such dishonour hinder the work of the spirit in the heart 3. Wearines doth weaken our fervent worshipping of God as it doth dispose and fit us for the work of sin and Satan in Gods worship which will weaken the worship we perform Wearines doth dispose us for the work of corruption a weary soul is fit for wandring thoughts and wandring affections a weary body is fit for change of objects fot new sights and sounds it is naturall to man to seek refreshment elsewhere when he is weary Corruption doth alwaies work in holy duties to hinder us in the same but when the man is weary it works with advantage he is in a corrupt temper fit for corruption now it may prevail more then at another time Wearines fits us for Satans work for his inward suggestions for his presenting of objects to withdraw us the heart is weary therefore fit for new work there is small ability to resist him and he walketh to and fro seeking whom he may devoure a great part of his work is to watch advantage against us When we are at best he will hinder us much more when we are so fit to be hindred 4. Wearines doth weaken our fervent worshipping of God as it produceth certain other effects both in opinion and affection 1. In opinion it makes a man think the worship of God evil if not in it self yet to him at least at this particular time what a man is weary of he apprehends to be an evil to him for no man is weary of good and suitable good for suitable good is delightsome therefore not wearisom 2. In affection 1. Wearines makes a man desire the end of the work rather then the work what a man is weary of he would have finished that his wearines might be at an end for whilst the work
but feeble hands and knees which we shall finde to be a labour 2. The direct opposition that is found against fervent worshipping of God both within us and without us The opposition within us is corruption a disposition contrary not one onely disposition of coldnesse in good duties but many dispositions many seeds of sin all these are one nature they have had longer time of groath in our hearts then grace they lie at the very root of grace as suckers at the root of a tree to suck away the nourishment some of them are ever working every act doth weaken grace Rom. 7.23 I finde a law in my members warring against the law of my minde Not onely doth corruption work in the parts of the body which the Apostle calls the members but it works in opposition to grace as an adversary to it on purpose to foil and overthrow it 1 Pet. 2.11 Abstain from fleshly lusts Why they warre against the soul they doe not onely work in the soul but warre against the spiritualnes of the soul to make it wholly sensuall and carnall The opposition without us is 1. Satan who is our adversary as gracious because therein we are contrary to him When we were perfectly fit to worship God and he had lesse advantage against us yet he was never quiet till he had utterly made us unfit to worship God how much more will he now indeavour to make us unfit when we are in some measure fit again and he hath more advantage against us When the Apostle Rom. 16.19 20. had told the Romans of the commendation of their obedience every where and had exhorted them to be wise unto that which is good how seasonably doth he adde The God of peace shall bruise Satan under your feet short for they might have objected what an enemy Satan was to them how he did blinde and befool them and oppose them in what they should shew wisdom in as indeed he did Satan is Gods enemy he would have God to have no service at all much lesse fervent service the more service God hath the lesse he hath and the better service God hath the worse he hath for no man can service two masters No finite being can bestow it self wholly two waies at the same time Did not Satan himself set upon our Saviour who was perfectly able to worship God with desire that he would worship him and promised to give him all the Kingdoms of the world and the glory of them in way of recompence which shewed his enmity unto Gods worship to be such that he cared not what he gave had he it in his power so he could hinder God of his service 2. Our particular callings and the comforts of this life which are not in themselves opposite to Gods service for God hath made and appointed nothing contrary unto himself but subordinate to himself and a furtherance in his service our callings as God hath commanded them and the comforts of this life as they are Gods good creatures and blessings have a fitnesse in them to help and further us in Gods worship but corruption doth make more advantage of them then grace because of our carelesnesse in the use of them and want of exercising the grace of God in the use of them and so they rather hinder us then further us 3. The common and generall sinfulnesse of the times and places in which we live this is as much cold water poured upon the fire of our love Mat. 24.12 Because iniquity shall abound the love of many shall wax cold A flood of iniquity will a thousand to one cool and abate the heart of the warm hearted for in respect of men they have many hinderances and but few helps Example hath a great force in us especially if it be generall for so it is the more example particular and singular forwardnesse and strictnesse is observed reproved and reproached Solitarinesse in any way is uncomfortable and so weakning two are better then one and more better then a few This opposition within us and without us is therefore strengthened because it is not scattered and divided but united If Satan be divided against Satan his kingdom cannot stand Matth. 12.26 Satan and corruption doe not work seveâ—ally by themselves in opposition to Gods service but jointly both together Satan works in and by corruption Matth. 16.22 23. When Peter diswaded our Saviour from going up to Jerusalem there to suffer saying Master pity thy self these things shall not be unto thee our Saviour answereth Get thee behinde me Satan for thou savourest not those things which be of God but those things which be of men He did perceive Satan working in Peters carnall disposition which loves ease but cannot endure trouble Luk. 22.31 32. Satan hath desired to winnow you as wheat our Saviour saw that Satan would work with Peters carnall worldly fear to make him so shamefully deny his Lord and Master So Satan doth work with our corruption in the use of our callings and outward comforts to make us sin in them Satan doth sometimes cast in temptations over and besides and without our corruption but he doth ordinarily assist and work with our corruption 3. Fervency in Gods worship will not be had without diligence because to make grace fervent and lively there must be assistance and influence from heaven Rom. 8.26 The spirit helpeth our infirmity for we know not how to pray as we ought Jude 20. Praying in the Holy Ghost we cannot pray without the assistance of Gods Spirit Cant. 4.16 Awake O North-winde and come thou South blow upon my garden that the spices thereof may flow forth our graces though the seed of them have taken root in our hearts yet will not put forth without the winde of heaven which bloweth where it listeth without the Spirit of God doth breath upon them The assistance of the spirit will not be had without diligence these two goe together and depend one upon another our diligence and Gods assistance Phil. 2.12 13. Work out your salvation for it is God that worketh both the will and the deed God will no otherwise work in us then as we work with him The slothfull mans talent was hid in a napkin no use made of it The spirit will not breath in us without our diligence and pains 1. Because the spirit is at pains to assist and strengthen grace will he take pains for us and will he allow us to take no pains for our selves he is at pains in his Ordinances at pains by afflictions at pains to oppose corruption to watch advantages to help grace Shall the spirit take pains for us and we be idle 2. It agrees and suits well to the worth and dignity of the spirits assistance to cost pains Shall common matters and matters of price be had with one and the same labour doth it not better agree to the worth of things that different worth should challenge different labour the lesse worth in things
them hereupon they draw in and are afraid to shew their respect But let such consider what they doe They that think meanly of good duties doe sinne and wilt thou be beaten from thy duty by the sinne of others because others doe ill wilt thou doe ill also The sinnes of others should warne us from sinne not draw or drive us unto sinne because others despise Gods ordinances wilt thou despise them also there is most need now to honour them to recover that esteeme which they lose by others for that is one reason why Gods people are called his portion because he makes up by meanes of them the losses of glory that he sustaines from the world Isai 43.21 This people have I formed for my self they shall shew forth my praise though other people are for themselves and their owne praise yet his people shall be for his ends and his praise though prayer was cryed down in Babylon for thirty dayes to make a snare for Daniel yet the disrespective law against it could not make Daniel neglect his course of praying Though David was mocked by his own wife for dancing before the Arke he answered it was before the Lord and if that were to be vile he would be more vile so say thou if to read and pray be to be vile thou wilt make thy selfe more vile 4. To provoke us to take heed of despising Gods holy things Two arguments are at hand to disswade us 1. It is sinne a sinne that is obvious to every eye an unnaturall sinne Will not all judge it a sinne for a childe to despise his father or a servant to despise his Master Is it not an unnaturall sinne Nature bindes them to the contrary Is not God our Father our Master the best Father the best Master like whom is none and is it not much more a sinne an unnaturall sinne a sinne cryed down by all to despise God yet so we doe when we despise his worship which is his name What is worse then sinne who would not avoid sinne specially manifest and unnaturall sinne such is this despising of Gods worship for we returne disrespect for respect The Psalmist admires at Gods respect to man Psal 8.4 What is man Though there be no worth in man yet God shewes that respect to man that men are wont to doe to them that have great place and worth to disrespect him therefore is great sinne 2. Despising of Gods worship will hinder our earnest worshipping of God doth not God deserve our best affections in his worship and doe we not desire to bestow our best affections upon God in his worship God will returne them to us better againe This we cannot doe if we despise Gods worship Will we bestow much affection upon that which we thinke is not worthy much Let me adde one more argument to disswade us from despising Gods worship drawn from the ill consequence hereof and this argument hath three severall branches I pray take notice of them 1. Our despising of Gods worship will redound to our dishonour if we expose them to sleighting by our sleightly use of them God will cause us to be despised To despise Gods worship is to sinne against Gods honour therefore Gods punishment shall be directed against our honour Mal 2.9 Therefore have I also made you base and contemptible before all the people God made the priests generally and of all hands base and contemptible and he did it also i. e. in relation and with respect unto that reproach and dishonour they had put upon him as it followeth in the verse According as ye have not kept my wayes but have been partiall in the law they dishonour God by obeying but where they listed and God poured contempt upon them Ever observe it ministers that have but low thoughts of Gods worship and meane behaviour in the same God makes them contemptible Not only is it so with ministers who being publike persons do put more dishonour upon God but also with private persons whose dishonour of God is lesse Esau despised his birthright and therein the Covenant of God and God cast such dishonour upon him as can never be wiped away An instance whereof is Heb. 12.16 when the spirit of God had occasion to speak of him and that act he calls him by way of reproach prophane Esau and that thousands of yeares after the action when one would have thought it had been forgotten but God doth not so easily forget dishonour done to him Michal she despiseth David worshipping of God and what was her punishment Not only that which was an affliction but that which was over and besides a speciall reproach 2 Sam. 6.23 Therefore she had no childe to the day of her death A woman whose name should be buried with her self but her reproach should live she had no childe because she despised David worshipping of God If therefore we have any respect to our honour as we have if we be not destitute of the spirit of men and women for what is a mans life without respect but a living in the grave a being buried whilst a man lives let us take heed of despising Gods worship 2. Our despising of Gods Ordinances doth not rest or is limited in them but passeth through them unto God doth not stay till it commeth unto him Luk. 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me The Apostles were but ignorant and unlearned men fishermen in themselves considered but when they became vessels to carry the word of God unto the world then what respect was shewed to them was done to God and what disrespect was done to them did not rest till it came to the highest Majesty for they are the Ordinances of his command and of his glory His Name is called upon them his commission is with them nay his presence is with them Math. 18.20 Where two or three are met in my Name I am in the midst of them A notable proof hereof we finde in Elisha 2 Kings 2.23 24. when little children mocked him he cursed them in the Name of the Lord i. e. in the Lords authority command and commission Had not their mocking of Elisha been Gods cause he had sinfully used Gods Name and authority If a Master send his servant about some errand and give him power to use his Name in it may he also use his Name about his own busines Nor had his curse been effectuall for he could not have sent the bears to have destroyed them which is one of Gods sore judgements Ezek. 14.21 and God would not have sent them had not the cause been his own Let us now consider Men that despise the word and prayer yet do not thinke God is to be despised but rather thinke him not worthy to live that doth despise God for God is of infinite worth and goodnes yet in despising these they do depise God for it is prayer unto
God and reading Gods word the meanes are his meanes under his authority and for his glory you cannot separate God and them when men speake ill of professours for praying reading they thinke they speake ill of men and that not for goodnes but nicenes and overstrictnes but they speake ill of God in men they speake ill of godly men who do read and pray not because it is their own minde but Gods minde and shall we run into such horrible profannes to speake ill of God 3. Despising of Gods worship is the way to quench the spirit in our hearts and in the ordinances These two are put together as depending one upon another 1 Thes 3.19 20. Quench not the spirit Despise not prophesying implying that to despise prophesying is the way to quench the spirit It is observable when the Apostle speaketh of other sins Ephes 4 2â— as lying sinfull anger stealing corrupt communication he saith Grieve not the holy spirit but when he comes to speak of despising prophesying he saith Quenâ—h not the holy spirit shewing us that any sin if it be but corrupt speech will grieve the spirit make it sad in our hearts withdraw its lively and comfortable working but despising or prophesying doth quench the spirit it doth take a course quite to put out the fire of the spirit for it takes away the sewel of the spirit that which should nourish and increase its slame If a man despise Gods ordinances either he will not make use of them at all or never the better and then the nourishment of the fire of the spirit is taken away and so it is quenched As therefore we would have the spirit slame in our hearts and in the ordinances let us take heed of despising the ordinances Do we not finde a damp of Gods spirit in our hearts and in the ordinances the cause is here we have taken away the fewel by sleighting the ordinances It may be said How may we be helped against this despising of Gods worship Answer By the contrary reverence a fâ—ame of minde called much for in the book of God Psal 2.11 Serve the Lord with fear rejoice with trembling Psal 3.7 In thy fear will I worship towards thy holy Temple Prov. 13.13 Fear is opposed to dispising who so despiseth the Word shall be destroyed but he that feareth the commandement shall be rewarded the way not to despise the Word is to fear it Psal 66.2 To him will I look that trembleth at my word tremblinâ— i◠〈◊〉 â—â—â—t of the boâ—y springâ—â—â— fâ—oâ—â—â—â—â—â—rence or 〈◊〉 â—n act of the minde apprehending an excellency and worth an excelling overpowâ—â—ng worth and excellency How shall we get this reverence Answ For obtaining the truth and beginning of reverence there is no way but one chanâ—e of heart for that brings both â—ight and love which two make reverence light to discern worth and love to affect it to be willing it should be there and to acknowledge it to be there If a man receive light from the spirit to see an excellency in Gods worship in preaching in praier yet if there be not love a man will at one time or other shut out that light and so despise the ordinances notwithstanding them No wonder if unregenerate men be careles of the Word Sacraments Praier yea after many years preaching it will not be helped nor can it be expected otherwise till the heart be changed For the help of the measure and increase of our reverence and so our earnest worshipping of God it will be usefull 1. To labour to increase our knowledge of the worth of Gods ordinances which we shall do two waies 1. By considering that Gods ordinances are means of conveighing glory to God yea the greatest glory and good to us yea the greatest good They are means of conveighing honour to God therefore they are called Gods worship because they do defer and carry worship and honour to God yea the greatest honour more then the works of God for they do declare Gods worth more then his works more clearly mâ—re abundantly and they do work more deep and constant expressions of Gods honour in our thoughts affections words and actions then the works of God That which conveighs honour to God as appointed means is honourable that which conveys most honour to God is most honourable so do the ordinances of God therefore they are most honourable As the ordinances do convey the greatest honour to God so they convey the greatest good to us In Gods providence we have many sweet mercies which we could not want as health estate friends guidance protection but in the ordinances we finde God and Christ and eternall life Prov. 8.34.35 They that wait at the gates of wisdome and attend at the posts of her doores are blessed for they finde Christ and with him life and savour at Gods hands Is not that of great worth and greatly to be respected that brings unto us the greatest good good incomparable and invaluable so do Gods Ordinances And that we may have the knowledge of this worth ready at hand for use we are to call it often to minde and to consider of it for what a man hath forgotten it is all one to him as if he had never knowne it and especially when we are to come to them let us consider of their worth make present our knowledge by meditation 2. To increase our knowledge of the worth of Gods Ordinances let us observe and remember the effects and workings of Gods Ordinances sometimes in one sometim s in another our hearts are humbled quickned comforted satisfied yea sometimes when our hearts have been at a low â—bb when we have despaired of helpe and thought all â—â—ans in vain when much hearing and use of private means would do no good these are sensible arguments of the worth of Gods Ordinances we know they have done us good when no other means could 2. Consider the examples of the servants of God This is their description and hereby they differ from others they tremble at Gods Word Ezra 9.4 David will worship God with fear Psal 3.7 Josiahs heart melted at the hearing of the word 2 King 22.11 Habakkuk trembled Hab. 3.16 these were deepe expressions a signe they had deepe thoughts Wilt not thou be like Gods people what and call God father Wilt not thou expresse the image of his children 3. Consider this frame of minde hath the promise of speciall favour Isai 66.2 God will have an eye to them that tremble at his word Josiah should not see the evil God would bring Habakkuk should rest in the evil day 4. Endeavour after a reverent carriage of body there is that nearnes betweene soul and body that they are helps or hinderances one to another An irreverent behaviour will 1. Increase the irreverence of the minde provoke and procure sleighty thoughts 2. Beget the like irreverent behaviour in others which will reflect upon our hurt 3. Give advantage to satan to suggest and move unto
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
may and must spend them in our own occasions but we must keep it holy as a day set a part for his glory and how shall we keep the day holy if we our selves be unholy 3. It is the Sabbath of the Lord thy God as in Revel 1.10 The Lords day he hath reserved it for himself the six daies are our daies allowed us for our occasions and shall we make no difference between Gods day and our own If the King will have the coronation day kept as his day If a Landlord will have his marriage be kept as his day we difference the same by change of apparell and shall we not difference Gods day from other daies by change of spirit 4. Six daies thou shalt labour and do all thou hast to do and ver 11. In it thou shalt do no manner of work What is this but a charge to prepare when we are commanded to get all our earthly occasions dispatched ere that day come And if it be a difficulty so to do yet we must labour and take pains for that end and if we must have none of our occasions to do on the Lords day which are lawfull all the six daies much lesse must we have our sinfull occasions to do on that day which are never lawfull Another generall place is Eccl. 5.1 Keep thy foot when thou goest to the house of God It is spirituall worship chiefly that is performed in Gods house therefore it is a spirituall foot that is here chiefly meant and the foot of the soul is the inclination or disposition of the soul for all the faculties of the soul do move and work by the dispositions thereof good or evil by them we walk towards God and converse with God Phil. 3.19 20. The Apostle speaking of the wicked saith they minde earthly things but of the godly he saith their conversation is in heaven i. e. as men by the help of their feet carrying them from place to place do converse amongst men so the godly by means of their understanding do walk to heaven though they live here upon earth do converse with God The feet of the soul must be kept when we goe into the house of God then our minde will and affections must be in speciall compasse and under speciall command and that will not be without preparation we have them not at a beck As the Scripture doth plainly command in generall that we prepare unto all the worship of God so doth it plainly command preparation in particular parts of Gods worship For hearing the Word of God Jer. 4.3 Break up the fallow ground of your hearts and sowe not among thornes The ground the heart must be prepared by the plow of repentance the very inwards of the heart must be fastned and opened thereby and the weeds plucked up by the roots Luke 8.18 Take heed how you hear it must be done with caution not with carelesnes he doth not say you need not heed how you hear but take heed how you hear For praier Eccles 5.2 Be not rash with thy mouth nor let thy heart be hasty to utter any thing before God we must not rush upon praier nor rashly pour out words in that duty but be well advised and ponder well what we say For singing psalms be filled with the spirit and then sing Ephes 5.18 19. For the passover the paschall lamb was not to be killed till the fourteenth day of the moneth Exod. 12.6 but it was to be taken up on the tenth day ver 3. What was this but to prepare them The paschall lamb was set apart foure daies before the celebration of the passeover So in regard of the Lords supper 1 Cor. 21.28 Let a man examine himself and so let him eat not first eat and then examine himself The like command we may finde for extraordinary parts of Gods worship When the people were to hear the Word from Gods own mouth he commanded Exod. 19.10 11. That they should be sanctified two daies together Go sanctify the people to day and to morrow and be ready against the third day Joel 2.15 16. Sanctify a Fast and how shall the people be fitted Sanctify the Congregation When God was about to bring inexpressible evil upon his people and would set them an effectuall way to prevent it he bids them prepare to meet him meet him but not without preparation Amos 4.12 The like command lies upon vows which are the companions of extraordinary speciall praier Eccles 5.4 5 6. The summe of this first argument to prove that the want of preparation doth weaken the worship of God is this To want that which God hath commanded as an help to his worship ordinary and extraordinary is to weaken that worship But to want preparation is to want that which God hath appointed as an help to his worship ordinary and extraordinary therefore to want preparation is to weaken that worship 2. The examples of the servants of God agreeable to this command Psal 26.6 I will wash mine hands in innocency so will I compasse thine Altar oh God David alludeth to a command injoined to the Priests who served at the Altar viz. to wash their hands and their feet when they went to do the service of the Tabernacle Exod. 30.18 19 20. This no doubt was exemplary to the people to teach them with what preparation they should worship God and David saith he will wash his hands in innocency i. e. put away the evil of his doings and then come to worship God as Isa 1.15 16. God excepted against their duties because their hands were full of blood cruell hands and must be washed 2 Chron. 35.6 It was Iosiahs command that the Priests should prepare themselves and sanctify their brethren against the passeover what a pithy letter did Hezekiah write to his Subjects to fit them for the passeover 2 Chron. 30. A letter of instruction shewing them how they should prepare themselves a letter of exhortation pressing them thereto a letter of consolation shewing the benefits that would thence flow and vvhen he perceived the peoples hearts vvere prepared yet they vvanted some ceremoniall preparation he vvas not satisfied but praied to the Lord to heal them Notable vvas Jacobs care to fit his family for a day of extraordinary thanksgiving Gen. 35.1 2. and if he were so carefull to prepare many surely he was not carelesse of one of himself He said to his household Put away the strange Gods that are amongst you and be clean and change your garments put away the strange Gods more open and grosse sins be clean from more secret sins change your garments the frame of their hearts from earthly to heavenly Jehosaphat 2 Chron. 20.3 When he was in danger set himself to seek the Lord and proclaimed a Fast turned his face from other occasions and set it towards that great occasion From this argument we may reason thus To neglect that which the servants of God have practised as a way of due
in heart and outvvard trouble And after vows to make enquiry is a snare When a man ha h vowed to enquire whether he hath done vvell or no and to vvish he had his vow in again vvere it to do again he vvould not do it this is rash vowing and brings a man into a snare he should have better considered aforeâ—â—nd Eccles 5.6 Say not thou before the Angel It was an errour why should God be angry at thy voice do not so vow as that afterward thou should'st have cause to say thou wert mistaken that vvere to make God angry vvith thee To vvorship God rashly is not to consider of six things before vve go about any part of Gods solemn vvorshâ—p 1. The persons worshipping 2. The person vvorshipped 3. The vvorship it self 4. The means of assistance and acceptance 5. The manner 6. The end 1. We must consiâ—er the persons that do worshâ—p Eccles 5.2 By this argument the spirit of God disswaâ—es from rashnes in praier or vows We are on earth dust and aâ—hes base and vile that considered would make us more serious and weighty So Abraham when he was further to speak unto God doth consider he was but dust and ashes Gen. 18.27 Job also chap. 40.40 When he was to converse with God acknowledgeth his own vilenes Behold I am vile this consideration doth stirre up our humility yea and our repentance for we cannot think of our vilenes but we must be put in minde of our sinne which hath had the chief hand in it 2. We must consiâ—er the person worshipped Eccles 5.2 Be not â—ash with thy mouth Why God is in heaven thou hast to do with an high holy powerfull God thou canst not be too serious and deliberatâ— So Abâ—â—ham Gen. 18.27 I have taken upon me to speak to the Lord who am but dust and ashes God is the Lord a person of greatest place and authority Abraham bust dust and ashes great difference between dust and ashes and the Lord this consideration will further our reverence and respect of God yea and our repentance the geater God is the greater is our sin against him when Iobs eie did see God chap. 41.16 i. e. he had a clear knowledge of God he abhorred himself in dust and ashes It will help our faith also God having a power above us and others can do that for us which neither we nor others can do 3. We must consider the worship it self whether it be ordinary or extraordinary more or lesse solemn for â—ore iâ— required in the one then in the other and what part of ordinary worship it is we must consider for beside the heart which must be imploied in all we have more speciall use of the ear in hearing the Word and the hand and eie in the supper of the Lord and by the well using of them our hearts are helped the worship of God is a separate way an holy way a way above an high way Prov. 15.24 a way of converse and communion with God 4. We must consider the means of assistance and acceptance the Lord Jesus Christ we have no ability of our own to worship God nor have we any worth to commend our duties unto God when we have done them this consideration will stirre up our humility and faith ouâ— humility for we have no strength of our selves to do any good nor is there any thing in us that can procure savour and acceptance of Gods hands of what we do and they that have no strength nor worth had need by faith depend upon him that hath perfection Heb. 11.4 Faith depending upon Christ for assistance and acceptance did make Abels sacrifice excell Cains which it may be did not exceed in matter 5. We must consider the manner of Gods worship how God will be worshipped with inward affections and the life of them with willingnes and cheerfullnesse with reverence love humility repentance faith Eccles 5.1 be more ready to hear then to offer the sacrifice of fools i. e. do not satisfy thy self with an outward performance of duty or with some other service beside that in hand which thy self dost fancy which a fool may do one that hath no spirituall understanding but be more ready to hear attend and give thine eare unto the present ordinance which doth argue inward reverence and affection 6. We must consider the end of Gods worship which is double His glory Our good His glory more immediatly fully then in other works which yet honour God Our good the good of our souls more immediatly fully thâ—n in other occasiâ—â—s wherein yet is a blessing If we consider not of these things before we worship God we are rash and not prepared and the more serious solemne and set any worship is at any time the more must we consider of them 2. The second part of an unprepared heart is prophanenes or unholines of heart Prophanenes and unholines are all one Ezek. 22.26 They put noe difference betweene the holy and prophane the holy and prophane are contrary therefore these two unholy and prophane are al one and unsanctified and unprepared are all one for prepared and sanctifâ—â—d are all one 2 Châ—o 29. â—9 An heart is prophane common or polluted two waies in relation to the worship or God 1. When it lies under an act of sin unrepâ—nted of Sin doth pollâ—te and defile â— Cor. â— 17 touch no unclean thing cap 7.1 Let us cleanse our selves from all filâ—hines of flesh and spirit sin is the unclean thing and doth defile for it takes the soule from God which was set apart for him and from the holy way and nothing but repentance will wash away this defilement Ier. 4.14 O Ierusalem wash thine heart from wickednes how long shall thy vaine thoughts lodge within thee To come therefore to worship God with sin unrepented of is to come with a defiled heart Ezek. 23.38 they have defiled my sanctuary and prophaned my sabbaths and how doth he prove it ver 39. for wâ—en they had slaine their children to their Idols then they came into my sanctuary to prophane it they came from their Idolatry unto the sanctuary of God without repentance and so they prophaned it by making no difference between it and an unholy place and especially did they first defile their hearts by making no difference between an holy unclean heart Numb 9.7 We are defiled by the dead body of a man why are we kept from offeringe an offeringe to the Lord in his season amongst the children of Israel that uncleannes was a sinfull uncleannes though ceremoniall hindring them from preparednes unto the passeover till they were washed shadowing out that defilement we get by touchinge sin and sinners which are dead things Exod. 2.48 No uncircumcised person shall eat thereof uncircumcision was a sinfull uncleannes that did unfit them for the passeover and to this the Apostle alludes when he speaks of preparednes to beare the word Iam. 1.21 Lay aside all superfluitie of naughtines