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
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
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
of the streets they doe not onely pray in the Synagogues and in the corners of the streets but they love to pray there they have an affection thereto a delight therein why not in regard of the duties themselves or Gods glory but their own ends that they may be seen of men get praise and glory to themselves 3. Unregenerate men may have some affection to and delight in the service of God by reason of some work of the spirit of God upon them for the time As 1. A work of illumination giving some clear discerning of that good is in Gods worship more then in any other imployment and the apprehension of such good whilest it lasteth will somewhat stirre the affection 2. Awaking and exciting the conscience to do its office which by promises of good on the one hand and threatnings of evil on the other assisted by the spirit of God hath a power to command the desire and delight of the soul to work Felix his conscience awaked by the preaching of Paul stirred his affection of fear And when the conscience doth charge it upon the affections as a duty to joy in Gods worship and to be willing unto it a duty which God will reward the contrary whereto God will punish it may forcibly compell and draw out the affections 3. Lifting up the affections of desire and delight by an heavenly power of experience As a man which dips his finger in some sweet liquour and tasteth the sweetnes of it doth afterward desire and delight therein So God doth by the work of his spirit sometimes drench the affections of unregenerate men in the sweetnes of his worship doth so make their affections and the good of the Ordinances to meet that they feel and taste a sweetnes which make them affected afterward to the means thereof Heb. 6.4 5. Such as afterward fall away may taste of the powers of the world to come may dip their finger in the rivers of the pleasures of Heaven But this work of the spirit making unregenerate men willing to and cheerfull in the worship of God is rather a work upon them then in them a forced work not naturall rather a flash then a fire of affection The affections are lifted up not altered and changed acted onely by an outward principle the work of the spirit the experience the spirit hath forcibly and powerfully wrought not by an outward and inward principle both the spirit of God and the suitablenes of the affection to that which is good as in the godly If this were well considered that mens natures have no affection to that which is good it would keep them from priding themselves in their knowledge wisdom wit gifts it would keep them from pride in beauty and trimming their bodies considering there is no part of the body but gives it self away to sin and is wholly unwilling to bestow it self in the service of God 2. As there is great cause that unregenerate men should grow out of love with themselves on the one hand so in love with the image of God on the other hand that and that onely can affect their hearts with Gods worship for Gods Image is that in the heart which the law of God is in the book of God Act. 13.22 I have found a man after my own heart saith God of David which shall fulfill all my will David was therefore fit to fulfill all Gods will because his heart was after Gods own heart and what this is to be after Gods own heart we shall know if we consider David expressing his willingnes to do the will of God in other terms Psal 40.8 I delight to do thy will oh my God yea thy law is within my heart David therefore delighted to do Gods will outwardly because he had the law of God within in his heart Who would not have an heart like Gods heart an heart adorned with the good law of God Till thou have this heart thou canst not from within taste sweetnes in and readily come unto the worship of God Oh therefore thou that findest thy self in an unregenerate condition and the worship of God a burden to thee go to God tell him that indeed it was his goodnes to make thee after his image in Adam when thou couldest willingly and cheerfully have served him but it was thy sin in Adam to make away that image which now thou perceivest the want of tell him he hath promised to wri e his law in the hearts of his people a second time pray him to make good that promise to thee thou canst not else serve him with thy heart as the good will be thine so the glory will especially be his 2. Having thus spoken to the unregenerate to perswade them to grow out of love with themselves and in love with the Image of God as the way to grow in love with Gods worship and so to remedy their wearines let me now turn my speech to the people of God who are sensible of wearines bear it as a burden and would gladly be rid of it and that upon this ground which they are well aware of because it hinders them in Gods worship Let me first exhort and then direct them to get rid of this wearines in a greater measure First let me exhort them and for that end I will use a double argument 1. The first shall be my Doctrine Wearinesse makes us perform weak service unto God which every childe of God hath great reason to remedy The weight of this first argument will appear if we consider Time Past Present Future or to come 1. Time past we may call to minde that before God brought us home to him we did the work of sin both willingly and cheerfully Eph. 2.3 The Apostle saith of the converted Ephesians that in times past they had their conversation in the lusts of the flesh fulfilling the desires of the flesh they were willing to do whatsoever corruption desired would deny it nothing if that did but desire it must be done Tit. 3.3 Paul puts in himself and Titus and the rest of the godly and saith We our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures not onely had we to do with sinfull lusts and desires but pleasures sweet sins that did bring us delight and joy and these we served were commanded by them they were our masters and we did them as willing and cheerfull service as ever servant did his Master The Holy Ghost speaking in the language of young men that will not be reclaimed from their sinfull waies saith Let thine heart chear thee in the daies of thy youth and walk in the waies of thine heart not onely doe young men and others walk in the waies of their hearts but their hearts are cheered therein Prov. 10.23 It is a sport to a fool to do mischief and all unregenerate men are fools Paul saith of himself Titus and the godly before conversion they were foolish And cannot we
nor can he put any glorious effect into such his commanded meanes that they shall beare weight with the Judgement or helpe the affections and so they remain obscure and darke as man himselfe is in heavenly things and so unsutable to Gods glorious worship To be carelesse in obscure darke hidden good is a small matter but to be carelesse about eminent good as Gods worship is eminent and apparent sin 4. A reverent or fearfull Name Deut. 28.58 Psal 111.9 Gods Name is such a name as considered of doth strike with reverence and feare the holines of it the greatnesse of it things holy and great have a Majesty in them Gods worship is a holy worship and a great worship therefore a fearfull worship Now to take in vain light and triviall matters is a small thing but to take in vain a reverent and fearfull worship argues senselessnes 5. God will not hold him guiltlesse that doth take his Name in vain as a man doth his worship by carelessnes 1. How ever men performing Gods worship onely outwardly with the outward man may go for innocent with men none will say that they have sinned yet God will not count them innocent unlesse they have performed the same carefully which is a weighty consideration When men have been at the Sacrament or word or prayer they thinke all now is well but God accounts them sinners if they have not performed the same with their best affections he holds them guilty they are sinners in his account and if sinners he will so deâ—le with them and so he profesâ—â—â—â— Mâ—l 1.14 Cursed bâ— the deceiver that hath a male in his flock c. He is a deceiver there is his sinne his guiltines cursed be the deceiver there is Gods dealing with him as guilty A deceivâ—r as if God should say I observe such men all the week about their owne occasions they are up early and down late they sweat hard but when they come to serve me on my day they are heavy and carelesse they are deceivers they have better affections to bestow then they do bestow upon me Cursed be the deceiver what 's that evil shall befall him evil of punnishment Losse of good Presence of evil Losse of good what Gods acceptance Gods recompence Gods acceptance promised Ezek. 20 41. I will accept you with your sweet savour Gods recompence promised Isai 36.7 I will make you joyfull in my house of prayer Isai 58.14 Then shalt thou delight thy selfe in the Lord. .i. encrease their delight more and more delight inlargement of heart in duty is an evidence of Gods acceptance what God prepares he will accept joy in duty fitnes for and forwardnes unto duty is Gods recompence when the more we pray read heare or receive the more we joy therein and are forward thereunto They that are carelesse in Gods worship shall neither finde Gods assistance nor joy therein nor willingnes thereunto but shall be bound up and backward unto the same Positive evil shall befall carelesse worshippers Jer. 17.5 6. Cursed be the man whose heart departeth from God and pitcheth elsewhere why he shall inhabit the parched places of the wildernes the sunne of Gods wrath shall light upon him and parch soul and body and estate dry up graces and affections and if body and estate prosper yet the soul and the good thereof shall be much more parched so experience shews Carelesse worshipers of God are barren of spirituall good Vse Information 1. The perfection of the law of God it reacheth to the inward and spirituall part of man yea to the utmost of that As it is said of the sunne Psal 19.6 Nothing is hid from the heat thereof the beames peirce into the bowels of the earth so not the heart not the extent of the heart which is most spirituall and comes nearest God is hid from the command of the law a signe the author thereof is above man in knowledge in power 2. The dignity of Gods worship the best part of man yea the best of the soul the utmost of it is but meet for it if any thing in the soul be better then other it must be drawn forth This was shadowed out in the sacrifices of the law Gods sacrifices were to be without blemish and the fat the best of the beast was specially his If civil worship have the body the outward man it is sufficient because it is done unto men that can look no further are capable to receive no more this is as much as will be honour to them before men but religious worship requires the soul and the best of the soul because it is done to that God that searcheth the hearts and trieth the raines is capable of the best and most honoured thereby 3. All performance of worship is â—â—t equally good and equally pleasing unto God he requires fervencie God is life and the more lively worship the more sutable and delightfull unto him 2. To reprove 1. Neglect of Gods worship this is a contrary extream unto instant worshipping of God when men pray not at all go not to the assembly on the Lords day sanctifie no Sabbath but their whole soul and body and strength of both are taken up about the world or about their lusts this is fervencie and strength either of ignorance or of disobedience Do not men know that God is to be worshiped that some time is appointed for his worship that is grosse ignorance what God have no worship who is your King your maker works of creation and providence do cry aloud against this ignorance Act. 17.26 27 28. And if we know God is to be worshipped and time is sanctified for that end and yet neglect do we not manifest strength of disobedience great frowardnes of heart 2. Our inconstancy and partiality in the worship and service of God our inconstancy sometimes we take it up at other times we lay it downe some will pray and be very reliâ—ious in affliction or on the Sabbath-day or at least against they go to the Sacrament but not ordinarily others will ordinarily worship God for a time but they have their interruptions and breakings off one while they will pray and another while they will be unpraied these have their cold fits the fire of love were that in their hearts would consume these interruptious Others are partiall in Gods worship they will come to the word not to the Sacraments some will come to both these yet do not strive to joyn with the Congregation in prayer these have but halfe hearts to Gods worship the rule of their worshipping of God is not love to God for then they would be found in all his worship and expresse their love in all 3. Our constant carelesnes in Gods ordinary worship though we observe part and are observant of appointed times with Gods people yet we make it not matter of feare we do not stir up our affections thereunto or therein we are not of Davids spirit who would not offer that
whâ—t the spirit saith unto the Church not to the Angel onely but also to the Church I shall make way to this text and then open the same God being aboâ—t to reprove the sinnes of his people doth lay a contrary foundation of his love to manifest that there was no cause of such their injury in him but all in themselves I have loved you saith the Lord. vers 2. They believe no such matter saying will not serve them they put God to proofe He proves it by the equall condition of Jacob and Esau by nature but unequall condition by their love Jacob was Esaus brother neither of them better then other yet I loved Jacob and hated Esau and laid his habitation waste and desolate and though Esau may thinke to be rebuilt as Jacob and to have his captivity returned yet it shall not be so if they build God will pull down and whereas he was angry with Jacob but for a moment he will be angry with them for ever and that Jacobs posterity shall see and speake of to Gods glory as magnifying himselfe in the midst of and for the sake of Jacobs posterity But because it is the nature of sin to dimme the eyes of the soul and the more sin the more dimnes and according to the measure of dimnes must be the measure of the palpablenes and plainnes of the thing seen therefore God doth uâ—â— a most palpable sensible argument to convince them of their sinne despising and contemning of his worship A son honoureth his father c. The argument is this Fathers and Masters are to be honoured I am your Father and Master Ergo I am to be honoured This argument common sense will yeild to That a father and Master are to be honoured they cannot deny they themselves daily expect it and receive it in that relation That God is your Father and Master they cannot deny he chose them out of all the world to be his adopted children and brought them out of the house of servants brake the yoke of the oppressing Master The conclusion for greater force sake is put interrogatively where is my honour where is my feare you cannot deny but I am your Master and Father and am therefore to be honoured but where is that honour you confesse to be due to me let me see it I cannot finde it O ye preists yea and people too for ye are included that despise my Name Nay I have dishonour from you in that ye slight my worship the way and meanes of my honour The argument they cannot deny but that God being a Father and Master is to be honoured and consequently they that despise his worship do sinne but they deny the applicaon of the argument they are not the persons for let that be proved Wherein have we despised thy Name ye have offered polluted bread upon mine Altar Polluted is here opposed to such as God had appointed to be holy to be set apart i. e. of the best they offered polluted bread i. e. the worst and basest sacrifices as vers 8. If ye offer the blinde and lame and sicke But grant they do not offer so good as God requireth yet they will not yeeld that they have polluted Gods worship for it may be they offered such as they had ordinarily they had no better It appeares they have polluted the Lords worship in such offerings for they say The Table of the Lord is contemptible if they say it not in words yet in deeds they do i. e. the mean and base offerings they brought were not so much out of poverty and want of better for vers 14. they had a male in their flock and brought the Lord a corrupt thing but their base offerings did spring from a base opinion of the worship of God they thought any thing was good enough they said The Table of the Lord was contemptible if not in their words yet in their thoughts manifested in their doings The thing faulted here is despising contemning of the Name of Gods worship offering polluted bread upon his Altar saying His Table is contemptible and that by his children and servants which caâ—sed them to bring base sacrifices A Despising of Gods worship is an hinderance to the earnest and lawfull performance of it God complaines of unworthy sacrifices such as an earthly governour would not accept and declares the cause to be despising of his worship Ezek. 22.8 despising of holy things is attended with prophanation of them the holy using of holy things ceaseth when despising begins 1 Thes 5.19 20. to despise prophecyings is the way to quench the spirit which makes us fervent in spirit in Gods worship Qu. What is it to despise the worship of God Ans Despising is an act of the judgement passing a mean and low account of a thing as having little or no worth to commend it Scripture-expressions do manifest what this despising is Ps 119.141 I am smal and despised Psal 22.6 I am a worme and no man despised of the people 1 Cor. 4.10 ye are honourable we are despised The language of despising doth lay open the nature of it Gen. 25.32 What profit shall this birthright do to me He did not apprehend the worth that was in his birthright not worth enough in it not profitable enough unto earthly provision he speakes of it as worth nothing 2 Sam. 6.20 with 1 Chr. 15.29 How glorious was the King of Israel to day who uncovered himself as one of the vain fellows shamefully uncovereth himself To despise Gods worship is to have low thoughts of the same as of smal or no worth no worth in prayer in sermons in the sacraments Expressions hereof are sound in scripture Job 21.14 1â— Depart from us for we desire not the knowledge of thy wayes What is the Almighty that we should serve him and what profit should we have if we pray unto him Mal. 3.14 It is vain to serve God and what profit is it that we have kept his ordinance and that we have walked mournfully before the Lord of hosts there is no profit at all they may serve him that will but they shall make no profit of it Qu. What are the causes of despising the worship of God Ans Not because there is a want of worth in it but from a three-fold cause of despising found in the subject when yet the object is precious and honourable 1. Ignorance of the worth and excellencie when a man descernes no worth how should he esteeme 2. Want of attending to knowne worth when men either forget what they know or do not consider it 3. Want of affection to the thing despised let a man be never so precious yet if love be wanting some cause will be found of obscuring all his worth to spread a cloud upon his shining glory These are the causes of despising Gods worship 1. They are ignorant of the worth of it the worship of God is spirituall the worth of it spirituall the knowledge of the
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
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
for silver and the needy for a paire of shoes and sell the refuse of the wheat It was not likely that they were so profane as to say so but they said so in their thoughts which whispering the Lord heard and so reports them these were wandring thoughts evil in themselves thoughts of deceit of falshood of oppression of injustice and that in the Sabbaths Thus wicked Jezebel 1 King 21.8 9 10. calls upon the Elders of Iesreel to proclaime a fast and in it to busie their thoughts about false witnesse and murther two men must come in and witnesse that Naboth blasphemed God and the King and then he must be carried out and stoned these things their thoughts must be busied about as the maine end of their fasting Our Saviour chargeth the Pharisees that they did devoure widows houses and for a pretence or cloke to hide it make long prayers in their prayers their thoughts did busie themselves about hiding their oppression and cruelty the main end of their praying Thoughts in themselves evil in time of Gods worship are most evil 1. Because they argue deepe hypocrisie for they are directly contrary to God yet covered over with shew of love to God To colour over great hatred of God with show of love is great hypocrisie 2. Great injury is done to God for in the very time that we should do service to him in a speciall manner we do speciall service to the devil 3. Deepe dishonour is put upon holy duties as if they had fellowship with sinne and could complie with it which doth indeede destroy their nature why else are these thoughts evil in themselves admitted when holy duties are in hand 4. Our spirits are specially poisoned hereby more then if we had them at another time because a greater curse goeth with them in that they abuse a time of blessing The devil is therefore the worst creature being corrupted because he was the best creature in creation and times of greatest blessing perverted are times of greatest curse Let a man abuse the sabbath time of prayer time of hearing with unclean drunken oppressing thoughts he shall be more accursed from God then if he had the same unclean drunken oppressing thoughts at another time and in other occasions for the sinne is aggravated from the time occasion and so the curse increased which well considered of would make us take heed how we spend the sabbath how we carry our selves in holy duties lest suffering sin to be stirred we become deeply accursed 2. A second sort of wandring thoughts in Gods worship are taken up about things lawfull and good in themselves and they are either Earthly good things Or spirituall good things 1. Wandring thoughts about earthly good things in Gods worship are such thoughts as are imployed about our particular callings or provision for our selves and children or about our pleasures and recreations thoughts warrantable and lawfull yea necessary at other times but now wandring thoughts because the minde is in other imployment God peremptorily saith that on the sabbath day we shall do no manner of work Exod. 20.10 If our hands rest and our thoughts be working is that no work Thoughts are as properly the labour and work of the minde as actions and doings are the work of the body Isa 58.13 God forbids us to finde our own pleasure on his holy day and do we not finde our pleasure by our thoughts Thoughts will frame the acting and enjoying of any pleasure or recreation If thoughts about earthly good things holden in time set apart for God are wandring and so sinnefull then in like manner such thoughts had in duties set apart for God are wandring and therefore sinfull When God complains of the Jews by the Prophet that their hearts went after their covetousnes in time of hearing the Word what doth he mean bâ—t that they were busy in thoughts and affections about worldly things which they so much desired though their bodies were absent from them 2. Wandring thoughts in Gods worship about spirituall good things are either such spirituall things as are impertinent and of a divers kinde from the duties in hand or such spirituall things as are pertinent of the same kinde and agreeable to the duty in hand Wandring thoughts in duty impertinent and of divers kinde are such as these When a man in time of hearing the Word hath thoughts of praier or of some Sermon thâ—t he heard at such a time in such a place how good it was and usefull unto him when a man in praier hath thoughts of preparation unto praier thoughts of meditation thoughts of hearing the Word Spirituall thoughts pertinent and of the same kinde with the worship in hand are not alwaies to be accounted wandring and sinfull thoughts As for example a man is hearing the Word of God and some thoughts come into his minde suitable to what is spoken some place of Scripture to the purpose or some place of Scripture inlightned to a man beyond what light the Minister giveth to it or something come to minde a man hath heard before to the same purpose A man also joins in praier with others and besides the thoughts of what is praied he hath other like thoughts of his own if these like thoughts do clear the duty in hand to the understanding do increase attention and affection to what is in doing they are not wandring thoughts but they are conserving thoughts thoughts that keep up and keep close the attention and affection to Gods worship and do prevent the weakning and wasting of the same and they are the work of the enlarging and establishing spirit which can at the same time suggest new thoughts and make them helpfull to us But if these pertinent and like thoughts do carry away the attention and take it wholly up that what is in hand is neglected and the thoughts loâ—e the present duty and are long before they can recall themselves and finde the duty then ordinarily they are the work of Satan and corruption working as an Angel of light doing evil but in such a way as may not be discovered for who would suspect good thoughts in duty of the very same kinde to come from Satan and corruption I say if these like thoughts do carry away the attention they are ordinarily evil for God may and sometimes doth as experience proves so take up the thoughts and affections with something in the Word and praier that is suitable to the necessity of the soul that it can minde nothing else for the present but as the soul hath dwelt upon some matter of sorrow and been deeply humbled thereby so God will have a man dwell upon some matter of comfort till the heart be greatly refreshed thereby but this is more then ordinary we may not neglect any part of worship but God may imploy us about some part if he will this act is not voluntary or deliberate but the soul is carried thereto by the power of
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
having though it cost dear So on the contrary wandring thoughts being a curse are worthy preventing though it cost us tears to God yea many tears and much pains with our own hearts 3. The Lord hath threatned to punish these wandring thoughts which carry away the heart in his worship and make it only a bodily exercise without spirit and life with a secret but sure blasting of inward spirituall good that as God hath but a shadow and outside of worship so they shall have but a shadow and shew of spirituall wisdom and prudence Isa 29.14 Therefore the wisdom of the wise shall perish and the understanding of the prudent shall be hid Therefore why Because they have drawn neer to God with their mouths and have removed their hearts farre from him They gave God a body without an heart therefore he will give them a body without an heart the shape of wise men without wisdom and prudence a suitable judgement What is the reason that Christians are so much shadows and shews of Christians rather then substance and truth when they should come to bear injuries and wrongs to forget and forgive they can do it no more then other men when they should expresse their dependance upon God and submission unto God in willing and chearfull parting with comforts and friends when God will have it so they can no more do it then other men they hold comforts fast as if they should part with God and all when they part with them and they hold friends fast and will not let them go as if friends were made more to serve one another then to serve God and when friends and comforts are gon they grieve as if all their joy were gone When they should bear quietly the crosse and grieving passages of Gods providence as those who have learned in whatsoever state they are to be content knowing they are in heavines if need be they cannot bear but carry themselves as untamed heifers that would rather shake off the yoke then bear it they have the shew of these graces in their profession but they want that measure of substance the reason is because their service of God is more in shew then substance therefore they are Christians more in shew then substance As we spend our Sabbaths so will our week daies be spent and as we perform holy duties so will our conversation be Is it not a heavy judgement to be inwardly worse then we think our selves or others think us to be to be unable to use grace when we have most need to exercise it yet thus hath God threatned to afflict us and he will make his Word good if we suffer our thoughts to wander in his service Quest By what means may we prevent wandrings in Gods worship Answ First labour the increase of grace Heb. 13.9 It is good that the heart be established with grace i. e. with gâ—acious knowledge of old and well known truths which the Apostle opposeth to new and strange doctrine And when the Apostle would direct the people of God to keep their own stedfastnes yea though the errour of the wicked took course to draw them away He gives them counsell to grow in grace 2 Pet. 3.17 18. Which places do shew that grace is of an establishing setling nature and so indeed it is for 1. It is contrary to vanity and inconstancy being the nature of God who is stable and firm alwaies one and the same 2. It sets the soul in order puts every faculty into its place and sets it about its own proper office and so it doth establish 3. It doth establish as it is the work of the free or liberall spirit Psal 51.12 David praieth that God would establish him with his free spirit grace doth establish a man as it is the work of the free spirit because it maketh a mans spirit free and liberall like to the spirit of God to sleight earthly things in comparison and to minde heaven and heavenly things earthly things do unsettle they are themselves changeable and do change the thoughts and affections pitched upon them Let a man pitch his thoughts and heart upon his nearest friends he hath in the world to whom nature society interchange of love Christianity hath bound him yet his thoughts and affections placed upon these nearest friends shall change and not alwaies contitinue one and the same because they change and are not alwaies the same therefore the thoughts pitched upon them do change also spirituall and heavenly things are of the nature of the spirit and heaven steady and stable immoveable unchangeable therefore will establish the affections pitched upon them Now the more grace we have the more we shall minde heavenly things and so be the more established 2. Labour the increase of thy reverence and high esteem of the worship of God According to thy thoughts of the worship of God so much-what will thy thoughts be in it Psal 48.9 We have thought of thy loving kindnes oh God in the midst of thy Temple They professe their thoughts were busied about Gods loving kindnes in his Ordinances why so because of their high thoughts thereof ver 2 3. beautifull for situation the joy of the whole earth is mount Sion God is known in her palaces for a refuge And herein were they helped by the report of their fathers ver 8. as we have heard so have we seen in the City of the Lord of hosts they had seen Gods mighty presence and protection in and about his own Ordinances but they had also heard so and that before they had seen it To help our reverence of Gods worship it is good to talk with ancient Christians that have lived long before us to hear what they will say we may be helped by their experience when we have none or but little of our own and if we have experience of the worth of the Ordinances we may be further helped by their experience 3. Prepare our selves aforehand Prov. 18.1 Through desire a man having separated himself intermedleth with all wisdom if a man have a desire to meddle with matters of wisdom and would do it as becomes such occasions and as may be for profit he will first separate himself not passe immediately from common and triviall matters to matters of wisdom but he will have some time betwixt the leaving off of the one and taking to the other If we passe from our callings to Gods worship without separating our selves how is it ordinarily possible but that we should have the same thoughts in Gods worship that we bad in our callings There are some separating duties that do prepare unto others as examination meditation praier and they do prepare by stirring up the grace of God and providing an heavenly assistance to begin with us in the duty If thou canst not alwaies have separating time betwixt other occasions and Gods worship Yet have some separating thoughts ere thou enter upon the duty thou art not fit else to meddle
the fore-kin was a superfluitie therefore to be cut off so sin is a superfluity wee may well spare it and it must be cut off when wee come to heare the word if wee would be clean 2. The heart is then unâ—lean and prophaâ—e when it come to worship God not having laide aside earthly thoughts and affections these thoughts and affections are common not set apart untâ—o Gods worship therefore do defile the heart in Gods worship because they make it common when it should be set apaâ—t for God Common is as well opposed to holy as sinfull 1. Sam. 21.4 There is no common bread under my hand but hallowed common or ordinary bread in comparison of hallowed bread is unholy and so common ordinary thoughts and affections inreference to holy worship are prophane and unholy and make the heart a prophane vessel Nehe. 13.17 Nehemiah did contend with the Nobles because they did prophane the sabbath How did they prophane the sabbath viz. in suffering wares to be sold and tradesmen to be imploied in their trades on the sabbath-day much more did they that were imploied in them prophane the sabbath and especially their hearts by intermedling with such occasions Isa 58. â—3 Thou shalt not do thine owne wayes nor finde thine own pleasure on my holy day the day and duties are Gods therefore the workes and word yea and thoughts and affections too must in a speciall manner tend to God upon that day This was shadowed by Gods command to Moses when he drew nigh to the bush where God did manifest himselfe in glory setting the bush on fire yet keeping it from being consumed put off thy shoes from thy feet Exod. 3 5. why For the place whereon thou standest is holy â—round Those shoes those affections whereby wee tread upon the earth converse with men and with earthly occasiâ—ns must be put off when wee come to Worship God else they will make our hearts unholy and uncleane because common 3. A third part of the unpreparednes of the heart is unaptnes or indisposednes suppose a man lie under one sin unrepented of and lay aside wordly thoughts and affections yet experience proves a man may be unwilling and backward to the Worship of God or may have an indifferencie or carlesnes of spirit that he could as well let it alone as do it a spirit of luke-warmenes that doth neither strongly incline to the Worship of God nor from it but stands in a middle way This unaptnes is not only a want of Grace without which a man wants a will for God works the will till God worke a will in a man to that which is good he hath none but also a want of readines in grace to be put in exercise in Gods worship by reason of spirituall sloth the case of the wise virgins who by reason of their slumbring had their lamps to trim when the bridegroom was comming ere they could be prepared the orbe of grace grew low and so their lampes of profession did burne obscurely they awaking and using the meanes got supplye of oyl from Christ and so their lamps recovered their brightnes and the want of that which Paul calls upon Timoâ—hy for 2. Tim. 1.6 Stir up the gift of God there are gifts and graces but they are like fire in the ash-heaps not fit to kindle and flame the ordinances of God being put to them because the ashes of security lye between grace and the ordinances of God unblowne away This we finde in Iacobs preparing of his family Gen. 35.2 First put away the strange gods that was all manifest and open sinne Secondly be ye clean i. e. from all ceremoniall pollutions Thirdly change your garments not onely put off those they had on but put on others The garments of the soule are the dispositions of the soule Isai 61.3 a garment of praise is opposed to a spirit of heavines a spirit of heavines is a sad or mournfull disposition a garment of praise on the contrary is a ioyfull and thankfull disposition We must change our garments put off our earthly and worldly dispositions thoughts desires cares about the world and not there rest but we must be clothed with heavenly thoughts affections graces have them in a readines to expresse themselves in the worship of God This is the wedding garment spoken of Matth. 22.2 for by the marriage feast there is meant all the ordinances of God word sacraments prayer for in all doth God give our soules liberall and honourable entertainment doth set all his dainties before us with great solemnity the wedding garment is our fitnes and disposednes unto the ordinances by reason of certain heavenly sutable dispositions in a readines in our soules appearing to Almighty God and in measure to the godly by our outward carriage and behaviour If we take Christ for the wedding garment as some do how doth he fit us for the ordinances but by imputing his righteousnes unto us which is our worth and communicating to us heavenly dispositions to make us meet They that put on wedding garments do first put off their ordinary common apparel and then put on comely pleasant apparel meet for such an occasion so when we come to the feast of Gods ordinances where God is the feast-maker and Christ the feast and Angels entertainers and attenders we must not onely put off our ordinary and common affections but we must put on such affections as are meet for the ordinances of God sanctified and holy affections for holy duties as reverence humility love repentance faith these in a readines do make the heart apt and disposed and these not put on by new care and diligence in use of meanes and dependencie upon Christ do make us unapt and indisposed and so unprepared If a man take not care to stirre up holy thoughts and holy affections when he cometh to the ordinances of God he hath an unprepared heart because his heart having no holy affections ready to meet and close with holy dueties hath no fitnes unto them because no present ready suitablenesse unto them It is one thing to have grace in the heart another thing to have it ready for exercise and so it is one thing to have a generall fitnes for the ordinances another thing to have a particular and present fitnes at this and that time for this and that ordinance A childe of God that hath grace in his heart hath a generall fitnes for the ordinances because the same holines that is in the ordinances is in his heart and they must needs fit one another but the same childe of God if his grace be not fit for exercise through some impediment at a particular time and in a particular ordinance may want a perfect and particular fitnes for that ordinance If this were not so a childe of God could never performe any duety unworthyly as to bring speciall judgements of siâ—knes â—eaknes and death upon them as the Corinthians did 1 Cor. 11 3â— for a
particular act of unworthy receiving for God doth not so correct for unavoidable infirmities but for carelessnes for God did not so afflict them at other times there was some diffeÌ„rence therefore betweene them at that time and at other times the difference was not in the frame and habit of grace for then they had not been truly godly therefore in the exercise of grace see it in an example There is a generall affection in fire allwayes to burne but suppose fire be covered over with ashes it is not fit to burne in that present state because it hath a present particular hinderance but when that is removed it will actually burne so Gods grace in our hearts hath a generall fitnes to worship God but when a spirit of security and sloth lyes upon the soul if ye bring the soule to the word to prayer it hath not a present fitnes for grace is not ready at this time to be exercised because hindered by security and sloth and therefore unprepared till that be removed Let us recollect what hath been said An unprepared heart to worship God is 1. A rash heart that doth not consider what a poore creature it is that doth worship what an high and holy God he is that is worshipped what an holy and high way Gods worship is that Christ is our strength and acceptance that God will be worshiped inwardly and spiritually thâ—t Gods glory and our soules good must be our speciall aimes in Gods worship 2. An unprepared heart is a prophane heart that comes to worship God in sinne unrepented of or in worldly thoughts and affections 3. An unprepared heart is an heart indisposed to exercise grace to put forth holy and gracious affections in the worship of God Quest It followes in the next place that we make enquiry after the reason why unpreparednes of heart doth weaken our worshiping of God or the manner how it doth it Ans An unprepared heart doth weaken the worship we performe three wayes 1. As it makes the soul an unmeet instrument to worship God If the soul cannot be sit to worship God without preparation then unpreparednes makes it unfit But the soul cannot be fit to worship God without preparation That I shall make manifest many wayes 1. Take the soul in the best preparation when the soul hath walked in all the preparing wâ—y of God and taken all the paines that humane frailty allow it will be but in measure fit because there will be but a mâ—asure of grace and readines to exercâ—se grace in the heart perfection of these alone will bring perfection of fitnes to worship God We on earth pray that we may doe Gods will as it is done in heaven onely they that are in heaven are a perfect paterne of worshiping God Nay I appeale to the experience of the people of God when they have endeavoured to renew their repentance to pitch their thoughts and affections upon heavenly things to stirre up their graces and doe lâ—oke upon the r preparation with eyes awaked and cleare fighted in measure doe they not see but little preparation rather what they want then what they have there is such difference between the one and the other If the soul prepared hath but a measure of fitnes yea but a small measure then a soul without preparation cannot be fit at all 2. We cannot be fit to worship God without preparation because we continually disfit our selves between time and time of Gods service In the generall the flesh doth lust against the spirit uncessantly Gal. 5.17 As grace doth make a man willing to worship God and desirous to be imploied about that so corruption on the contrary doth make a man backward thereto nay forward to sin this is that Paul saith Rom. 7.21 When I would do good evil is present with me When his regenerate will chuseth good his unregenerate will out of hand chuseth evil And the effect of this lusting of the flesh against the spirit is this saith the Apostle ye cannot do what ye would though there be a will to be prepared for duty yet the corrupt will will hinder the act of the regenerate will or at least weaken it More particularly we do continually unfit our selves for the worship of God two waies 1. We sin continually in all our actions and every act of sin doth strengthen the habit and weaken the contrary habit of grace Not only we do sin necessarily and unavoidably but through carelesnes for want of watching to avoid occasions and to take hold of advantages against sin And the more of the will in sin the lesse opposition it meeteth with all the more doth it gather strength and weaken grace because grace is lesse exercised Isa 59.2 Your iniquities have separated between you and your God Sin doth not only separate us from God as a fountain of comfort but as a fountain of grace so that the more we sin the lesse communion we have with God in grace and the lesse communion we have with God in grace the more unfit to worship him It fares with us in this case as with Samson when he had given way that the hair of his head should be cut which was to break his covenant a sin rather of carelesnes then of presumption he thought to have risen up and gon from the Philistines as at other times but he knew not that God was departed from him sin had bereaved him of his strength So when we have been carelesse of our watch as we generally are and have let loose our thoughts affections speeches we think to pray hear meditate with the same spirituall life and strength that we have formerly done but we know not that God is absent from our hearts and so our strength is absent 2. We do specially unfit our selves for Gods worship by the use of our callings and the comforts of this life Neither our callings nor outward good things do of themselves unfit us to worship God for God would not then have given man a calling and set him in midst of outward comforts in innocency But we abuse our callings and comforts to make us unfit for Gods worship and that we do three waies 1. We spend too much affection upon them 2. Too much time 3. Too much labour 1. We bestow the strength of our affections upon our callings and outward comforts contrary to that of the Apostle 1 Cor. 7.30 31. and they that buy as if they possessed not and they that use the world as not abusing it teaching us a weaned affection from them we should be in regard of setting our hearts upon them when we are in the midst of them as if we wanted them But we not only use them but let our hearts go into them we too much care about them when we want them which made our Saviour take so much pains with his Disciples Matth. 6. from ver 25. to the end to prevent this did not care make Martha unfit to hear our Saviour
yea so change her into care that she would have hindred Mary also yea and charged it as a neglect upon our Saviour himself that he did not relieve her in this immoderate care Luk. 10.40 Master dost thou not care that my sister hath left me to serve alone bid her therefore that she help me her immoderate care made her think that Mary had too little care and our Saviour also Is not the reason rendered why cares immoderate do unfit us for Gods worship Luk. 21.34 Take heed that your hearts be not overcharged with surfeting and drunkennes and cares of this life Immoderate cares are to the soul as a surfet of drink too much drink unto the body the body is overcharged with it and so unfit for occasions so the soul is over-burdened with immoderate cares therefore unfit for a farther weight of Gods worship Why do cares choak the seed of the Woâ—d Matth. 13.22 but because they choak the soil draw away the strength of the heart and affections When we are about our callings and enjoy the comforts of this life we lose our hearts in love and delight and if they have the strength of our joy and desire God cannot have it also No man saith our Saviour can serve two masteâ—s for he will love thâ— one and hate the other Matth. 6.24 Ye cannot serve God and mammon If these worldly good things have the best of our love God cannot also have it If we be at any time busied about the worship of God our hearts will go after our covetousnes the good things we have coveted will have our thoughts and affections when God should have them 2. We bestow too much time upon our callings Psal 127.2 It is vain for you to rise early to sit up late shewing that ordinarily our care is to gain all time for our callings and occasions hardly can we spare time daily for the worship of God and when the Sâ—bbath doth approach all the time that we can any way get we lay hold of lest God should have too much no time will be allowed for preparation not only so long as light will permit men will they be labouring about their callings on saturday night but so long as sleep will suffer them when we are counselled Ephes 5.16 to redeem the time part of the meaning is out of the hands of our callings unlesse we can prove that they do not take up too much time Luk. 14.18 19. The foundation of their refusing to come to the supper the ordinances of God was this they could not spare time from their callings We bestow too much pains and labour about our callings too much spend the vigour and strength of our bodies that they become unfit to serve our souls in the worship of God What means our sleepy praiers every night in our families but the over-wearying of our bodies What means our sleepy Sabbaths but the overtiring of our bodies on the week daies 3. We cannot be fit to worship God without preparation because of Satans continuall main endeavour to make us unfit for Gods worship Satan is more Gods enemy then ours because God stands more directly opposite unto him then we do God is the greatest good Satan is the greatest evil What is more opposite to the greatest good then the greatest evil We have somewhat like Satan therefore he is not so great an enemy unto us God is altogether unlike him and contrary to him therefore he is an utter enemy to him so that though Satan will endeavour to unsit us for our own callings yet chiefly for Gods worship for that doth most concern Gods glory and in that he doth more immediately and fully oppose God When did Satan put that thought into Judas heart of betraying Christ but when the passeover did approach And experience tells the godly that they have never more confusion of thoughts then when they desire to meditate and to fit themselves thereby for praier 4. Unpreparednes of heart doth weaken the worship of God performed by us as it doth hinder the breathing and working of the spirit in our hearts If the spirit assist us not we shall but weakly worship God therefore it is said to help our infirmities in praier and so in other duties Rom. 8.26 Whereas the burden of duty is too heavy the spirit of God doth help to lift the burden If the soul come unpreparedly the spirit of God will not ordinarily assist 1. Because a lesser breathing of the spirit is neglected and will the spirit lay out more when lesser is not prized and improved The spirit of God doth allwaies move and provoke the soul unto all the will of God and therefore unto preparation if men therefore come without preparation they come wâ—th neglect of the spirits motion unto preparation and if lesse of the spirit be not improved will he be lavish of more assistance 2. The spirit will not ordinarily assist the unprepared heart because it is out of the way and road of the spirit the spirit of God is a spirit of promise Eph. 1.13 and is therefore conveighed to the soul in a way oâ— promise but the unprepared heart is out of the way of promise and therefore out of the way of the spirit Indeed the spirit of God will sometimes meet an unprepared heart in a duty but it goeth out of the ordinary way at such a time as it must do when we are out of the way the spirit of God must first come out of its ordinary way to us ere we can get into our way but the effect of the spirit meeting a soul unprepared is to make it ashamed of unpreparednes and more watchfull thereunto for time to come 3. Unpreparednes of heart doth weaken our worshiping of God as it doth give advantage to Satan to interrupt and hinder us in the same To what end serves preparation is not this a main end to prevent impediments in worship and Satan the master of them When the Apostle 1 Pet. 5.8 would have us be vigilant upon this ground that Satan walketh about seeking whom he may devoure doth he not give us to understand that the more carelesse we are the more advantage Satan hath against us and the more watchfull we are the lesse harme can he doe us This was our Saviours counsell to his three disciples in the garden in the very houre of temptation watch and pray that ye enter not into temptation implying that it is not sufficient for the preventing of Satans temptations to performe dueties unlesse we adde watching that we be fit to performe them It is not dueties that weaken Satan but dueties performed in the power of the spirit Gal 5.16 walke in the spirit and ye shall not fulfill the lusts of the flesh so much as we expresse the spirit we oppose sin and Satan The devil makes great advantage of dueties of mens hearing reading praying Into whom doth he enter with the unclean spirit but into the house that is
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
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
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
be for family worship and the more we worship God in our families the sitter we shall be for publike worship Quest 2. How may we remedy the wearines of our bodies Ans By the exercise of Temperance governed by watchfulnes 1 Thes 5.6 watch and be sober This watchfull advised observant Temperance must be exercised about Sleep Diet. Labour Recreation Some lesse sleep makes fitter for Gods worship some more some are more apt by lesse food some by more some more labour makes fitter some lesse we must carefully observe and accordingly order our selves too much recreation will make the body altogether sensuall and so loose that it will not be fixed in any ordinance Caution Let the godly be advised not too easily to hearken to the complaints of the body i. q. the soul may deceive us thereby we may rather suspect the complaints of the body in Gods worship and trust them else where for the soul is more apt to be weary in Gods worship and lesse weary in other works and the body is more apt to be weary in other works and lesse in Gods worship the soul is more weary of Gods worship because it hath lesse disposednes thereto and it is more spirituall and so lieth heavier upon the soul it is lesse weary of other works because it hath more disposednes unto them and they are more bodily and do not so lye upon the spirit the body is more weary of other worke because they take more of the body lesse weary of Gods worship because it is more spirituall and doth not so presse upon the body suspect therefore the complaints of the body in Gods worship and do not easily hearken unto them 2. There is time and place for the execution of an holy revenge upon the body It hath spent the whole day and it may be the night after that in sin therefore put it to make it do somewhat more for the service of God then it willingly would This is not cruelty but mercy to our bodies to constrain them to Gods â—ervice and that in some proportion to their service of sin 3. There is a necessity of beating down the body if we mean it should be helpfull to our souls if we too much favour them we do against our souls 1 Cor. 9. ult There is a danger that Paul himself may be cast away whilst he doth preach to save others if he do not beat down his body The occasions and comforts we daily converse with do give a strength to the body and the body gives a strength to sin Hence the fruit of the godly is more mellow and gracious in old age because the vigour of their bodies decaying the strength of sin is wasted CHAP. VI. Of the fifth hinderance of instant worshipping of God sleâ—ping MATTH 26.40 And he commeth to his Disciples and findeth them asleep I Now come unto another hinderance of our fervent serving of God which is slâ—â—p a sin that doth not onely hinâ—er our fervency in Gods worship but also at this time will hinder the means of redresse if not forborne A sin not onely doggs the carelesse who regard onely to have their bodies present at Gods worship but steals upon the godly yea the godly of most lively inward affections and therefore it may be of generall use to discover how it hinders our instant serving of God and the remedy thereof The coherence of my Text is this our Saviour knowing that the place of his solace in communion with God should be the place of his suffering Joh. 18.2 He resorteth to that garden which he was so accustomed to when he knew Judas would look for him rather then else-where and he takes with him his Disciples to the intent they should assist him in praier having lately received the strengthening passeover and Lords Supper this appears by his speech unto them v. 36. Sit ye here whilst I go and pray yonder He that biddeth us when we pray privately to enrer into our chamber to shut the door and to pray to our Father in secret Matth. 6.6 would not have disclosed his secret praying had it not been to provoke them unto praieâ— for they might easily apprehend if he had need to pray much more they for though he had more work to go thorow then they yet he had incomparably more strength then they his so difficult work was lesse to his strength then their so easy woâ—k comparatively to their strength Three of his Disciples he takes unto more intimate and retired sympathy with him in his troubles these three Peter and the two sonnes of Zebedee he took rather then the rest as we may conceive because they had expressed most forward confident affection unto him he will try them that upon triall they might better know themselves and be humble Peter ver 33 34 35. professeth that he will not be offended because of the evil shall befall Christ though all be offended And when Christ tells him that he shall deny him thrice that night he believes himself rather then Christ and affirmeth that he will sooner die with him then deny him The two sonnes of Zebedee Matth. 20.20 21 22. desire to sit the one at Christs right hand and the other at his left in his Kingdom he asketh them whether they be able to drink of his cup and to be baptized with his baptisme they say they are able as little considering what they now answered as what they before asked when our Saviour had parted these three from the rest he began to be sorrowfull and very heavy he communicateth his sorrow to them and the extremity thereof My soul is exceeding sorrowfull even unto death he had as much sorrow as life could hold he exhorteth them to whom he had thus specially unbosomed himself that they would tarry in that place and watch with him As he was sensible of affliction so of comfort and the means thereof It became him to fulfill all righteousnes therefore not onely to pray himself but to resort to the praiers of others His suspended comfort must be recovered in Gods own way The weak Disciples may help their persect Saviour whilest he suffered as a sinner if they doe but watch But watching was not all that Christ aimed at that is a duty no further usefull then it seemeth for some other end Christ would have them watch that they might pray with him as ver 41. Watch and pray watching without praier had been but a waking idlenes Our Saviour himself goes a little further from them and praies earnestly that if it vvere possible the cup of his sufferings might be turned some other vvay He returneth again to his Disciples and findeth them asleep Though they had professed great love to him and great ability to expresse that love though he singled them out and told them his present great necessity and cald upon them to watch and pray i. e. to pray not drousily but fervently which in all these regards did presse upon them
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
in the streets nothing but death and destruction lies before him So many think that frequency and earnestnes in good duties much praying hearing reading is the onely way to bring malancholly distractions and madnes upon the soul and diseases upon the body Whereas it is the way of greatest promise therefore of greatest blessing and good The godly often think with David 1 Sam. 27.1 They shall one day fall never hold out never goe thorow the difficulty of holy waies nor the danger of them they shall never hold up their heads with comfort Elijah desires he might die 1 King 19. he thinks he can never keep his life and uprightnes both now Iezabell is so incensed against him whereas the waies of wisdom are waies of pleasantnes and all his paths are peace no waies are peaceable and pleasant but the waies of wisdom and all her waies are so Prov. 8.9 All the words of wisdom are plain to him that understandeth so are the waies of wisdom plain to grace though obscure and dark to corrupt nature Prov. 14.6 Knowledge is easy to him that understandeth to the spirituall understanding knowledge is easy 3. Spirituall sloth is improved and increased by neglect of good duties or carelesse performance of them Neglect of good duties doth weaken diligence for strength not exercised doth decrease and doth increase sloth because strength of opposition is removed yea sloth is exercised Carelesse performance doth increase sloth because it is an act of it and every act doth increase the habit Let a man pray or hear carelessely and he shall be fitter to doe so another time Let a man spend one Sabbath carelesly not minding whether he be at any publique exercise and he shaâ—l be fitter to doe so another day and at length he shall come to think that there is no difference between the Lords day and another day and no matter how he spends it 4. Spirituall sloth is improved and increased by too much use of sensible comforts or carnall sensuall use of them When we are much in recreation given to our appetite to please and content our selves in sensible things it will cherish a love of ease and an abhorring of trouble Amos 6.1 Woe to them that are at ease in Zion How doe they further themselves in ease We finde in the sequel of the chapter On the one hand they put farre away the evil day they will not suffer thoughts of trouble to come neer them on the other hand they eat the calves out of the stall they drink wine in bowls they invent to themselves instruments of musick they chant to the sound of the violl they bring neer them all things that might please and content nature that it increaseth the love of that ease and delight and aversenesse unto trouble they are not grieved for the affliction of Joseph grief can get no place with them be there never so great need 2. If we doe not exceed in the measure of sensible good things if we misse it in the end of the use of them we desire sensible comforts for themselves onely the comfort of them and not to fit us for Gods service if ease be all our end love and desire of ease will be cherished by the use of them Means doe not onely bring unto the end but increase the desire of the end by bringing the desire and the end together good the more enjoyed the more desired because by enjoyment we have experience of the good of it If we desire outward good things for ease sake and comfort sake because we would be freed from trouble then the more we enjoy them the more we shall love ease because we shall more free the sweetnesse and content of it unto nature whereas if we did use outward mercies and sensible comforts that we might be sitter for Gods service we should finde our selves fitted by the use of them for his service and finde our affection thereto increased Means used for a sanctified end doe increase ability sanctified ability to attain that end Quest How doth sloth hinder our earnest worshipping of God Answ Three waies 1. As it stands in opposition to fervency and so fights against it Sloth stands in opposition to fervency because it opposeth diligence without which fervency in Gods worship will not be attained That fervency in Gods worship will not be had without diligence and pains-taking appears by the command of God to seek the Kingdom of God and the righteousnesse thereof Matth. 6.33 To work out our salvation Phil. 2.12 To stirre up the gift of God 2 Tim. 1.6 To contend for the faith Jude 3. Which were in vain if carelesnesse would serve the turne It appears also by the different affectednesse in Gods worship in different Christians the diligent and carelesse May not they that observe it see some more affected and taken up in the Ordinances and they are not the idle carelesse Christians but such as take pains and make a labour of Gods service It appears further by the experience of the most diligent Christians who finde a manifest difference in the hearts-warmth and liberty of their hearts in holy duties when they take pains with them and when they are carelesse ordinarily they finde most presence and life of the spirit in worship when they have taken most pains to cleanse and empty the vessell of their hearts fit for the breathing of the spirit and have laboured most to stirre up grace in their hearts fit to meet with Gods Spirit Though it appear to be a truth that fervency in Gods worship will not be had without diligence yet let us further see it in the causes thereof which are 1. The weaknesse of grace considered in it self The weaknesse of grace is this that it is imperfect we have not that full measure of strength which we should have and which we had in innocency we have but a part of it but a little part as Job saith Iob 26.14 These are part of Gods waies but how little a portion is heard of him So could the godly look into their own hearts they would admire what little grace they have and that little they have is above and contrary to that which is our nature since the fall and is subject to be made lesse to be weakned To make weak grace bring forth strong acts such as fervent worshipping of God is will need pains and labour things very weak are hardly strengthened Hence is that exhortation of the Apostle Heb. 12.12 Wherefore lift up the hands that hang down and the feeble knees He compares grace to faint hands and feeble knees which are not easily strengthened Let a man lift up hands that are weak in the joints they will presently fall down again he must make a continuall labour and work of it Let a man lift up feeble knees it will cost him some pains and they will presently sink down again So if we will fervently worship God we doe not lift up strong hands and knees
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
the lesse labour about them the more worth the more labour Thus our Saviour doth expresse things Matth. 6.33 speaking of earthly good things he saith they shall be added to us cast in as an over-plus but speaking of heavenly things he bids us seek the kingdom of God take pains about that diligently imploy our selves we must take no pains about earthly things in comparison of the pains we take about spirituall things 3. It will help to our prizing of the spirits assistance and consequently to our thankfulnesse for it not to attain it without pains our knowledge of the worth of heavenly things is but little it is increased by experience of the difficulty in attaining them evil things come easily good things hardly and the more we know the worth of the spirits assistance the more we shall value and prize it Beside if the spirits assistance should not be so precious in it self as it is yet it is of worth to us if we attain it by diligence for it costeth us much and what we pay much for we set store by And according as we prize the spirits assistance we shall be thankfull for it the greater good it is the greater mercy from God to us and the more cause of thanksgiving If thus it be that fervency in Gods worship will not be had without diligence because of the weaknesse of grace the strong opposition against it and the necessity the supply of the spirit then sloth will hinder our servent worshipping of God for that is clean contrary to diligence and doth destroy that where it prevails 2. Sloth hinders our fervent worshipping of God as it gives advantage to Satan the enemy thereof Satan hath alway a ready minde to hinder us in Gods service but he hath not alwaies the same advantage therefore he walks to and fro seeking advantage Sloth gives him advantage not onely as it is a corruption contrary to fervent worshipping of God and suitable to the Devils dispositition whereby he worketh but also as it is a fit corruption whereby to screw into the soul the Devils temptations against the fervency of Gods worship as the difficulty uncomfortablenesse needlesnesse unprofitablenesse thereof all these sloth stands ready to entertain and is increased thereby If lesse will serve what needs more If it be so hard a thing to serve God with earnestnesse if there be no profit nor comfort in it who would take the pains though he had a love to pains Much lesse where there is no love as in sloth The diligent man hath much adoe to withstand these temptations they cause often waverings and staggerings in them and present abatements of diligence they make their hearts cold within them much more must they take hold of the slothfull who are prepared and ready for such temptations Beside sloth doth give advantage to Satan as it doth make no use of appointed strength against him Duties of preparation unto more solemn worship are means of strength against Satan labouring to hinder our fervency in Gods worship thereby we shake off sloth stirre up diligence procure the presence and power of the spirit But sloth will either neglect duties of preparation or carelesly perform them and so the soul is stripped of that strength against Satan Watchfulnesse in duty is a means of strength against Satan but watchfulnesse is too painfull for sloth resisting of stirrings of corruption and temptations of Satan in duties is a means of strength against Satan Jam. 4.7 Resist the devil and he will flee from you He is a most impatient discontented creature and cannot indure to be resisted he will not there abide but resistance of Satan is too painfull for sloth it will not be done without a detestation of his temptations and an increase of attention to Ordinances in hand 3. Sloth hinders our fervent worshipping of God as it doth grieve the holy spirit and make it withdraw his working and assistance it grieves the Spirit of God 1. As it is contrary to its nature which is all life and action compared to things most stirring and active as the fire the winde 2. To its command to be fervent in spirit to be zealous to be diligent not to be slothfull 3. To its title when it is called a spirit of promise Eph. 4.30 for sloth is not the condition and way of the promise but diligence 4. To its operation and working which is to baptize with fire Matth. 3.11 The spirit doth besprinkle the soul with inflamed affections toward God and his service Sloth being thus contrary to the spirit must needs grieve the spirit and the spirit grieved will reserve its assistance without which we cannot fervently worship God Vse To inform us 1. That God hath but little fervent worship For 1. All unregenerate men are overwhelmed and drowned in sloth there is not so much as a seed or principle of diligence till grace come into the foul all the service therefore of men destitute of grace is cold and heartlesse whatsoever it may seem such onely as sloth will afford and how full are our Congregations of unregenerate men and women 2. There are many lazy and slothfull Christians that do indeed perform duties in publike and private but they make no labour of them they take no pains to prepare and fit their hearts they are not diligent to get the assistance of the spirit they say not with David 2 Sam. 24.24 I will not offer to the Lord a sacrifice of that which cost me nothing they do not offer the Lord costly services but cheap such as cost them nothing all their preparation to the duties of the Sabbath is family duties and it were well if they did perform them so much the more carefully No wonder that they are thus idle in Gods service grace for want of ordinary exercise is sluggish they do not use their faith love and spirituall wisdom in their callings and how should they be diligent in Gods worship Their diligence is taken up other wayes in some about some lust they savour It was their case Iames 4.2 3. Ye fight and warre yet ye have not because ye aske not ye aske and receive not because ye ask amisse that you may consume it upon your lusts They were so busie about their contentions and wranglings amongst themselves that they could not pray at all or if they did pray it was for their lusts sake to get advantage unto them Thus a man may be conversant about good duties and his end not be Gods worship but his own corruptions that they may not be discovered that the ragings of conscience may be quieted that he may the more easily compasse his corrupt and sinfull ends The diligence of others is taken up aboâ—t matters of the world meat drink apparell riches This was their case Iohn 6. they seem to take much pains to enjoy Christ his ministry and miracles they compasse land and sea after they had enjoyed him at land they take ship and follow