their sleeping when they should not and an intimation of punishment by present disquiet Sleep on now what could they now sleep No if you mark the following words behold the houre is at hand and the sonne of man is betrayed into the hands of sinners rise let us be going behold he is at hand that doth betray me How could they both sleep and rise and be going A signe our Saviour did intend to speak ironically i. e. to mock at their restlesse condition so bidding them to sleep that they might well perceive he intended no such matter which is the bitterest kinde of reproof jestingly to bid a man to doe a thing when he knowes he cannot doe it to make a rest of a mans trouble So when God shall cast men into restlesse coâ—ditions and they shall apprehend God bids them sleep now when yet they cannot sleep i. e. doth not pity their want of rest but rather mock at their misery as Prov. 1.26 how heavy will it be before Christ did thus bitterly reprove them their sleeping brought a confusion upon their hearts Mark 14.40 They knew not what to answer they had no excuse for themselves How much more when the godly are in affliction will it trouble and God shall then lay it home to their hearts 2. Consider that proverb of Solomon Chap. 23.21 Drousines shall cloath a man with raggs Is it not true spiritually as well as bodily Were not the Disciples ragged and uncomely when they fled from their Master and Peter especially a man of a poor torne and distracted soul when he denied his Master with swearing and cursing In like manner drousy Christians are ragged Christians of distracted spirits of uncomely conversations How can it be otherwise when they sleep out those Ordinances wherein they should put on the Lord Jesus How did Dalilah get God from Sampson but by getting him asleep and in his sleep causing him to break his Covenant with God by cutting off his locks So whilst men sleep in holy duties God goes from them and they are not awaâ—e for thus the way of intercourse between God and them is shut up 3. Hath not the spirit of God some respect to this sleeping in that Scripture-phrase which the godly have occasion to make use of in their afflictions finding somewhat suitable thereto in the providence of God Psal 44.23 Awake why sleepest thou oh Lord God sometimes doth no more for his people in affliction in their apprehension then a man asleep we call and cry desire others to call and cry for us times and daies doe passe over our heads yet God sleeps still he doth nothing for us our afflictions doe continue Doth not this suit our dealing with God we sle p in his service therefore he sleeps in our occasions When we are in affliction and none can help us but God and we cannot perceive that God doth take any course for us Now in Scripture God is said to sleep and when we finde it so have we not just cause to consider whether we have not slept in Gods service And if so God will not awake till we be humâ—led for that sin As therefore â—e would have God wake and â—tirre about in our troubles when no body else can doe us good let us take heed of sleepâ—ng Prov. 28.9 He that turneth â—way his ear from hearing the Law â—ven his praier shall be abominaâ—ion doe not men turne away their ear from hearing the Law when they sleep in time of the preaching of the Word If God therefore will not come neer their praiers he will sleep as it were in their afflictions when they pray to him Quest How may we be helpâ—d against sleeping in time of Gods worship Answ Somewhat must be done Before In time of the worship of God After The things to be done before are these â— Allow thy self conveni nt sleep the night before the Lords day doe not then abâ—iâ—ge thy self that thy body should have cause to complain thou hast done it wrong therefore it must make bold with God Nor take too much that also will make thee lumpish 2. Moderation in diet feeblenes and faintnes thorow want of food will cause sleep so also will fullnes therefore doe thou so order thy fasting or feeding as experience tells thee will best conduce to thy waking 3. Moderation in weekly labour i. e. when we manage them with dependance upon God for wisedom strength and blessing Psal 127.2 So the burden somnesse in measure is â—aken away and our bodies have not that vexatious toil whereas if we think to carry our occasions with the strength of our own abilities the whole burden will lie upon us so shall we be overwearied and unfit to wake on the Lords day 4. Pray before thou come for Gods quickning spirit to thy soul that quickned will quicken thy body 5. Love not sleep It is a phrase the holy Ghost useth Prov. 20.13 It is one thing to take our naturall rest in time convenient another thing to have an affection to drouse and slumber when we should otherwise be imployed so we shall bring our selves to an habit and custom of droâ—sinesse which will not be shaken off on the Lords day The things to be done in time of Gods worship are 1. Intention of soul and attention of body intend thy thoughts and affections to the Ordinance in hand and attend with eies and eaâ—s carelesnesse is the mother of drousinesse Prov. 19.15 2. Disease thy body If thou finde thy self drousy and shalt soule thy self to ease thou shalt increase thy drousines 3. Desire them that wake to watch over thee and chase away thy heavines by their freequent stirring of thee 4. Lift up an ejaculation to heaven in midst of thy heavines â—rom the bitternes of thy heart â—nd inward opposition of thy â—ullnes that help may come â—rom heaven though there be â—one upon earth The things to be done after Gods worship are 1. Family repetition of the word so should men discern how they wrong God his worship themselves and theirs when they finde all lost by sleep 2. Secret calling of our selves â—o account how we have spent â—he Sabbath so it would appear how ill sleeping becomes that day and the duties of it 3. Renew our godly sorrow for this sinne It worketh repentance change both in heart and life 2 Cor. 7.10 It is a work of the new man therefore doth mortify the deeds of the old man it is a fruit of the death of Christ therefore will dead this sinne of sleeping 4. Burden thy thoughts and affections with it the week thorow so shalt thou be weary of it on the Lords day but if it lie light the week thorow it will be no burden on the Lords day Object Here come old age in the last place to plead its infirmity Answ 1. Nature is infirm by age and so is corruption 2. There are promises of bringing forth fruit in age Psal 92.14 of renewing the youth as the
in spirituall actions because a man in them did come nearest to God and had most to do with him the fountain of comfort therefore the curse of sorrow is most found in spirituall actions because in them naturally a man is furthest from God and doth â—east expresse him And though the godly do finde much sweetnesse and comfort in holy duties more then in other actions yet they tast of the curse here more then elsewhere they finde more travill trouble and sorrow attending spirituall actions then any other the sweat of their browes and wearines of their bodies is not so troublesome as the pain of their hearts in holy duties their generall calling is more sorrowfull and bitter then their particular an harder matter to keep their thoughts close to good duties then to their particular callings their mindes are more vexed and their bodies more tired in good performances then with so much labour any where else If most disquiet from within and from without be found in spirituall actions then there is most cause of spirituall sloth This spirituall sloth that hinders our fervent performance of good duties is improved and increased sundry wayes 1. By ignorance of three things 1. Our necessity and want of spirituall actions we see not what need we have to pray much and hear much because we naturally want Gods favour grace apart in heaven and they that are renewed have but little grace much to do with it and much opposition against it yet know not what need they have of the increase of grace When our Saviour commandeth his Disciples Matth. 6.31 33. to take no thought saying what shall we eat or what shall we drink or where withall shall we be clothed But first seek the kingdome of God and his righteousnes doth he not give us to understand that they and so we are more sensible of wants for our bodies then for our soules that we had need be called from the one unto the other 2. Ignorance of the worth and excellency of holy duties which have a worth above other actions inasmuch as they are commanded in the first place do require more expression of grace do more immediately concern God do bring more honour to him we do duties on Gods day and at other times because God commandeth them others do so and we are wont so to do but we look at them as mean work as poor imployment we do not see the hidden worth and excellency of them It is not in vain that the Lord saith Isa 58.13 they should call the Sabbath honourable It is one thing to keep the Sabbath and another thing to keep it as an high day a day of honour thinking our ordinary worldly thoughts words and works too mean and base for it we perform good duties but we know not the honour of them if we did we should not be ashamed of good speeches and actions as if they were matter of shame rather then honour 3. Ignorance of the benefit and good that redounds unto us by the performance of good duties as increase of our communion with God increase of his Image in us increase of peace and comfort increase of all other good things Why doth God so frequently use the argument from the benefit to move us unto performance of them but to declare our ignorance herein as well as to declare his bounty and to meet with our self-love and desire of our own good If we know experimentally the trouble and toil of good duties and not so well know our want the worth and benefit of them how should we but be backward unto them as disquieting us without any great necessity worth or benefit to countervail that disquiet 2. Spirituall sloth is improved and increased by false reasonings in our mindes For instance 1. Lesse frequencie in performing good duties and fervencie will serve the turne and if lesse will do what needs more Are not the hearts even of the godly apt to say what need we be so often in prayer and take so much paines with our hearts therein surely God is not so strict nor the way to heaven so streight Why doth the Apostle call for all diligence in the adding of grace to grace 2 Pet. 1.5 and in making our calling and election sure vers 10. but that we thinke a little will serve Why doth our Saviour call the way to heaven a strait gate and narrow way Maâ—th 7.14 and command us to strive to enter in Luke 13.24 but that we are not easily possessed that so much paines is required in good duties as indeed there is especially others do cry out of them as prodigalls that take much paines in hearing praying and are not backward to say that they hope to get to heaven with lesse adoe and if lesse will not serve God helpe them That there is no need of so much paines in good duties they undertake to prove by experience others say they have done well others have done well in times past and do well now that take not so much pains spend not so much time in good duties labour not so much with their hearts were not such and such honest men were they not well thought of of the Church of God are they not gon to heaven dare you think otherwise yet they were not forward strict and precise as some they went on fairely and made not so great a noise and stirre in religion Are not such and such now well thought of you would be loath to think they do not fear God that they shall not go to heaven yet they do not so much as keep company with the godly you can discern in them no great labour and pains-taking for heaven one may therefore do well and get well to heaven where nothing will be wanting without so much adoe the labour then is well spared so saith sloth spare what one can but reason grounded upon experience saith a man may do well without so much labour therefore spare it This reasoning is false for suppose some have gotten to heaven and shall get to heaven that are not so diligent in good wayes and so shall do well in the end yet they do not so well in the way Who knows what smart their sloth costs them in life in time of sicknes in the houre of death who knows what peace comfort grace what heaven upon earth they deprive themselves of who knows how God in Ordinances would raise them up to heaven and come down from heaven unto them were they more carefull to take pains Nor do they so well in the end they shall have lesse grace and glory in heaven lesse of God and so be lesse happy They shall have a crown but not be set with pearls they shall sit in thrones but not so near the King of Kings as others they shall be filled with the rivers of Gods pleasures but their vessells shall not be so able to contain as others 2. There is no profit in performing good duties we
arguments that the most are weary of Gods service some whereof will fall upon some and others upon others and one or other upon the most 1. That comming after the beginning of Gods worship and going away before the end of it which I blamed heretofore as an act of despising of Gods worship will prove wearines in this place Were it matter of delight Gods worship then the more of it the more delight the sooner men come the longer they stay the more delight if men come with the first and stay with the last they shall have more delight but if it be a burden the lesse of it the more delight Were man to go to a delightfull recreation they would be there with the first and stay with the last upon this ground lest they should lose part of their delight let not men say they have many hinderances when they should come and they have many things to hasten them when they should go home for delight would break thorow hinderances and make a man forget what would take him off Do not men forget their meat and sleep when they are about pleasant occasions And were the worship of God delighfull men would forget their occasions at home till the worship of God be ended 2. That allowance of the forenoon only on the Lords day to the worship of God and reservation of the afternoon by some which is a clipping of the Kings coin of heaven for the Sabbath is the Lords day in a speciall respect all the dayes of the week are Gods in respect of creation and end but the Sabbath is the Lords as the Kings coin is his it bears the Lords image of holines it is an holy day set apart from common use unto Gods worship to take away the afternoon of that therefore is to clip the Kings coin yea though a man should spend so much time in private reading as he is wont to spend in publike worship seeing therefore there is such variety of Gods Ordinances such convenient time of rest and refreshing between the forenoon and afternoon exercise and due and timely finishing of the afternoon exercise what but wearines doth keep men from it Nay many do take so liberally of Gods good creatures on that day which most will have on that day more then any other though it be fit for very few bodies that their bodies are made unfit to performe Gods service Suppose the day be cold or rainy as it doth sometimes fall out on that day and it may be to try whether that will keep men away would not delight break thorow will not men do the like for their callings and recreations 3. That hasty hearty and full speech of the world and worldly occasions on the Lords day in some when the service of God is finished morning and evening as if the Sabbath were a market day a day of bargening paying receiving rather then of worshipping of God or seeking the good of the souls of men If the Sabbath be holy then nothing must be spoken or done that day but what is directly holy or done directly for an holy end to further Gods worship to helpe our hearts Were not men weary of holy duties would they so soon be gotten to earthly occasions would they be so hot and fervent in the same would there not be some remembrance of the duties newly past but that men lay aside a burden when they finish them 4. The neglect of all private duties by some on the Lords day If they were not tired with and weary of Gods publike worship would they not pray in their families speak something of the word they have heard though it were the lesse the Sabbath being appointed only for holy duties But if a man should go from family to family how few should he finde that pray on the Lords day night or speak any thing of the word preached but spend the time in idle talking a signe they have enough of Gods service are tired therewith 5. The haste that some make out of the house of God into the alehouse wherein they can sit longer then at the worship of God All these things which fall upon the most some or other of them do shew what weary service God hath generally performed and consequently weak service 2. The weak service God hath done him by his own people for it is weary service as appeares 1. In that they are not so willing of the approach of the Sabbath that light is not so pleasant unto them they think it comes too soon could wish it would stay a little longer 2. Their hearts are not so chearfull in Gods service nay many times the Lords day is the saddest day in the week they are more merry before it comes and when it is gone then in it 3. They give too much way to wandring thoughts and affections in holy duties they are not so unpleasant and burdensome to them they do not strive against them 4. Secret wishings and desires that the Sabbath were gone to the end they might go about other occasions 5. Too much gladnes of the end of the Sabbath too much ease and rest in their hearts these things shew how weak service God hath because so weary 3. Their sin that take course to weary soul and body so as to make them unfit for Gods worship for they take course to weaken his worship they that overcharge their bodies with surfeting and drunkennes that overtire them with labour that suffer their affections to run at their will upon earthly things do take course that God might have but poore service to do God but poore service is a sin but to take course that God may have but poore service is a double sinnne that argues we are willing he should have but weak service or at least are carelesse of the strength of his worship 2. To reprove 1. Our generall wearines of Gods worship If we consider it it may shame us 1. A signe we have lost Gods creation Is it likely that God would make creatures on purpose for his service and make them so that it should be a burden to them when it was in his power to make them otherwise Thou art weary of the word of prayer canst rest no where dost continually wish the minister had done oh be ashamed God did not make thee thus thou hast lost his image wiped off his spot should a father take paines and be at cost with a childe to learn him the skill of some trade and he should have lost it when he should come to exercise it would he not be ashamed thou hast lost the skill of serving of God which God gave thee wherein he was at more paines and cost then in making the rest of his creatures Me thinks this should make men hang down their heads for shame when they finde themselves weary of Gods worship they were sometimes fit to do Gods service but now unfit 2. There is no matter of wearines in Gods worship for it
him But he that knew what was in man did see that their diligence was not pitched upon spirituall things because it was taken up other wayes vers 26 27. our Saviour peremptorily sets it down as a most certain truth Verily verily I say unto you ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled their pains was not about their souls but about their bellies And again Labour not for the meat that perisheth but for the meat that endureth to everlasting life they did take pains indeed but not about everlasting food wherein they might have honoured God much Why so their diligence was imployed about perishing food Others their hearts are over clouded with ignorance and unacquaintance with their spirituall estate that they see not the necessity of diligence in holy duties so that they want a main motive and whetstone unto pains-taking knowledge of the necessity Others through carelessenesse so long neglect their hearts that at length sloth ends in discouragement they think their hearts are past pains all labour will do no good Prov. 24.30 31. I went by the field of the slouthfull and loe it was grown over with thorns and nettles covered the face thereof and the stone wall was broken down So a slothfull neglected heart will be so overgrown with lusts that a man will be hopelesse of any good springing there 3. The best of Gods servants and the most diligent how little pains do they take with their hearts unto Gods service how unstable and unconstant are they that way how soon doth discouragement take hold of them when they feel their life and fervency in good duties to come hardly I appeal to the consciences of Gods people when we finde our hearts dead and unaffected in Gods worship do not our consciences smite us that we have been carelesse of preparation Is not God forced to drive us unto carefull and conscionable worshipping of him by afflictions we need his direction in doubts his comfort in sorrows his deliverance out of troubles else we would not pray so fervently nor hear the word so attentively do not our consciences thus witnesse all these things do evidence that God hath but little fervent worship 2. Who they are that do God the best service spend the Sabbath best and perform duties best the labouring diligent Christian they that think it no easy matter to serve God well It is an ill thing for a soul to be troubled at the aproach of the Sabbath because of it's own unfitnes but it is a good signe that the soul apprehends some difficulty in keeping a Sabbath well 2. To condemn this slothfullnesse in spirituall imployment this argument is sufficient it puts off God with cold service which is the greater sin if we consider our ordinary and generall diligence in our own occasions To take pains in earthly occasions and to be carelesse in Gods worship is a great evill we shall fully see it in three things 1. Gods worship doth immediately concern God our callings do immediately concern our selves shall we do more for our selves then for God set up our selves more then him are we not his and not our own and therefore bound to respect him more then our selves Hear what our Saviour saith Luk. 14.26 He that commeth to me and hateth not father and mother yea and his own life cannot be my disciple that is as Matthew saith chap. 10.37 He that loveth friends or himself more then Christ is not worthy of him God is better then our selves therefore if we do not love him better then our selves we are not fit to injoy him but if we take more pains about our callings then his service we love our selves more then sin 2. Gods service doth immediately concern our souls our particular callings do immediately concern our bodies if we take more pains about our callings then about Gods worship we shew more care of our bodies then of our soules which is a folly for our souls are the best part our bodies are but dust when our souls are absent the worth of our bodies depends upon the indwelling of our soules and not the worth of our souls upon our bodies We may know where we ought to place our chiefest affection by that of our Saviour Matth. 10.28 fear not them that kill the body but are not able to kill the soul if they can kill but the body no matter of fear that must dye though they kill it not if the soul be alive the body is safe though dead The body lies open to the violence of man the soul is out of his reach the body falls short of the soul in excellency and therefore lesse affection is due to it 3. Gods service doth concern our welfare not only for the present but also and especially for eternity to come our particular callings do concern onely the time present shall we take more pains about the time present which may be we know not how short to be sure but a moment then about eternity this is our Saviours argument and it is full of weight Iohn 6.27 Labour not for the meat that perisheth but for the meat that endureth to everlasting life Ye will take pains and spend your labour but do not mispend it do not waste it spend it not about perishing food but about food that endureth everlastingly earthly things have a time to be and a time to perish the wealth we have now ere long we shall part with for ever spirituall things have a time to be and shall never cease to be they therefore are worth your labour Is not this spirituall sloth to be condemned considering such are more diligent for themselves then for God for their bodies then for their soules for things perishing then for things eternall Will not the consciences of men condemn them for this sloth in sicknesse at the day of judgement in hell unto all eternity doubtlesse it is so grosse a miscarriage that it cannot but lie heavy upon men when they shall come to cast up their accounts and sadly consider of things when their consciences shall tell them that they have risen early and gon to bed late about their own occasions but have been too lazy to read Gods word or to pray they have endured hard labour before the Sabbath and after the Sabbath but on that day they have been too sluggish to go to the house of God the day appointed for spirituall labour in Gods worship for Gods glory hath been the day of their rest to recover their strength spent in the week it may be in sinne to be sure in their own occasions surely this shall increase the torment of the damned in hel when they shall think with themselves that had they been as painfull for their souls as they were for their bodies they had escaped that place of torment Nay had they taken as much pains for their souls as for sinne had they taken as much pains to go
or which is worse that Reformation it self should undoe us For of Christs coming in a way of Reformation it is askt Mal. 3.2 But who may abide the day of his coming and who shall stand when he appeareth A sad effect it had surely on the Scribes and Pharisees in the daies of his flesh whilest his doctrine and miracles ripened their sins and blasted their Souls in stead of their Lusts For the preventing of such an incomparable mischief in this great expectation of his coming amongst us as a Refiners fire and fullers sope Let us commend the reading of this book to thee and doe thou seriously commend it to God for his blessing wherein thou shalt have the best wishes of Thine in Christ to serve thee Tho. Case Edm. Calamy Errata PAge 1. l. 10. for guide read gird p. 6. l. 9 for words r. word l. 15. for these r. they p. 13. l. 23. for where r. vvhen p 14. l. 11. for nor r. not p. 36. for Isa 36. r. 56. p. 42. l. 22. for fear r. care p 43. l. 6. for weal r. wealth p. 45. l. 9. for raising r. raging p. 51. l. 12. for Lord r. head p. 53. l. 3. for Prophets r. vvorship p. 54. for their r. Gods p. 55. l 23. for your r. their p. 58. l. 23. dele A p. 59. l. 1. for lawfull r. carefull p. 64. l. 5. r. Eccles 5. p. 69. l. 4. r. Psal 84. p. 70. l 22. for regarded r. vvorshipped p. 85. l. 9. for our r or p. 89. l. 10. r. Isa 58. p. 101. l. 2. r. 1 Thes 5. p 103. l. â— r. Ps 5. l. 9. r. Isa 66. p. 110. l. 15. for use r. thee p. 123. l. 24. for stirred r. stirring p. 1â—8 l. 17. r. Mat. 25. p. 150. l. 19. for immediatly r. in mediately p. 151. l. 9. for snared r. snares p. 154. l. 9. adde in p. 163. l. â—0 r. Mat. 5. p. 166. l. 19. r. Psal 139.1 2 23. p. 1â—0 l. 4. for furthest r. further p. 211. l 11. for fastned r. softned p. 212. l. 1â— r. 1 Cor. 11. p. 220 l. 8. dele more p. 208. l. 15. adde day after marriage p. 229 l 13. r. Iob 42 5 6. p. 235. l. 20. r. Exod. 12. p. 239. l. 1. for one r no. p. 240. l. 4. for orb r. oil p. 245. l. 86. for perfect r. present p. 289. l. 1. for unpreparednes r. preparednes p. 290. l. 5 for his r. her p. 304. r. Luk 5. p. 317. l. 8. for him r. thine p. 327. l. 5. r. Amos 8. p. 329. l. 21. for the latter and r. as p. 357. l. 9. for hand r. handle p. 363. l. 14 for faulse r. false p. 364. l. 10. for know r. knowledge p. 372. l. 4. for man r. men p 380. l. 19 God can command but r. God can command nothing but. p. 451 l. 16. for when r. where p. 455. l 6. for seemeth r. serveth p. 47â— l. 7. for our r. one l. 8. for soul r. soil p. 489. l. 7. for chear r. clear p. 499. for prevent r. pervert l. 24. for sullen r. fallen p. 532. l. 2â— for sleep r. asleep p. 53â— l. 24. for warring r routing p. 534 l. 19. for curse r. course p. 541. l 2â— for rest r. â—est p. 545. l. 15. dele If p. 593. l. 22. for free r. feel p. 598. l. 19. for one r. our p. 603. l. 2. for heart r. heat p. 612. for sin r. him AN HELPE TO BETTER HEARTS for Better Times CHAP. I. Of instant worshipping of God ACTS 26. part of the 7. Instantly serving God THe word here translated instantly properly signifieth to extend and stretch out and is frequently used for stretching out and putting forth the hand Iohn 21.18 When thou art old thou shalt stretch forth thy hands and another shall guide thee The word stretch forth in the translation is the same in the originall with this that here is translated instantly When this word is referred to Gods worship or to the affections of the soul or the graces thereof it doth by similitude taken from the body signifie the stretching out of them the measure of them the earnestnes and fervencie of them and so is translated either instantly as in this place or fervently as 1 Pet. 1.22 earnestly as Luke 22.44 He prayed more earnestly without ceasing Act. 12.5 Some interpret this word in this place perpetually but you see it is translated here instantly and in other places of Scripture when it is applyed to Gods worship and they that translate it perpetually do imply this fervencie of affection for whence comes perpetuity length and continuance in any action but from length of inward affection the stretching out of that as the length of the motion of a stone throwne with the hand depends upon the strength of the hand throwing the same I take it hereby is meant that gracious affection of zeal so much called for and commended in Scripture which is not a mixt affection of love and anger but the intention and measure of all the affections for there is zeal in griefe Psal 119.139 My zeal hath consumed me because mine enemies have forgotten thy words The terme being thus explained the truth to be handled is Gods worship is to be performed with intention of affection not onely the truth but the strength of affection is to be looked after and laboured for in Gods service The twelve tribes are here said to serve the Lord instantly or earnestly I will shew more particularly what is meant by instantly and then produce proof By instantly is meant the measure and degree of the affections we expresse in Gods service whether love or desire or feare or greife or ioy or anger or care that there be much thereof So what graces we expresse faith or repentance or humility we take care that there be measure as well as truth called Luk. 10.27 all the minde and all the soule all the heart all hath speciall respect unto the measure and degree of the faculties of the soule as all the might of the body doth meane all degrees and measures of strength the utmost strength so in like manner all the minde all the heart all the soul means all degrees and measures of understanding will and affections the utmost and furthest of them else our Saviours compendium of the first table should not comprehend the third Commandement I will for cleerer evidence sake shew it by instances in the severall parts of Gods worship 1. Hearing the word Luk. 4.20.21 when our Saviour had read his text the eyes of all were fastned upon him asigne of an earnest desire to heare him they they did not looke about them one at another or at them that came in but their eyes were fastned upon him and they wondred at the gracious words that proceeded out of his mouth a signe they were much affected and moved and did not sit as stones senselesse The men of Berea Act. 17 1â— did
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
him in another Not be confident or proud for though they have found God much in an Ordinance yet they may misse him in the next Where they least expect to finde God there many times they finde him most therefore not be discouraged and on the other side where they are most confident to finde God they many times misse him trust not Ordinances therefore but the God of Ordinances in all 2. Set awork thy faith in the promise the condition whereof thou hast in thy heart Psal 10.17 Thou wilt prepare the heart thou wilt bow thine ear these two go together if God do prepare the heart he will bow the ear he will do thee good thou maiest believe it thy preparation is an earnest a pledge thou maiest thereby help thy faith Thus did Manoahs wife comfort him when he was afraid they should die because they had seen an Angel of God Judg. 13.22 23. If the Lord were pleased to kill us he would not have accepted a sacrifice at our hands nor have shewed us such things as these so if God had not intended thee good in his worship he would not have accepted thy preparation 3. Thou must difference the different effects of Gods presence or else thou maiest wrong God as well as thy self to say he was not with thee when yet he was Not onely are there more manifest and evident fruits of Gods presence in duties as much liberty of spirit much joy peace assurance of faith but also there are more inward and reserved fruits of his presence as sense of want sorrow for want desire of enjoyment willingnes unto further duties to finde that which we want in some in the former God is with us and we know he is with us in the later God is with us but we know not so much an instance of the later we have in the two Disciples going to Emaus Luk. 24.16 Their eies were holden that they could not know him yet afterward when they did know him they remembred that they had sufficient evidence of his presence even when they knew him not ver 32. did not our hearts burne within us when he talked with us by the way and opened to us the Scriptures Whence was that fire in their hearts but from the spirit of Christ conveighed in his word Yet till they knew him they made no account of this The godly cannot see God in Ordinances though present because sometimes their eies are altogether pitched upon those more evident fruits of his presence sometimes also they stumble upon the presence of God sleight make no account of such fruits as are put forth sense of many failings in duties makes them think God was not there whereas that sense is from God in the Ordinances who is the father of lights CHAP. III. Of the fourth hinderance of instant worshipping of God Wearines AMOS â— Part of the 5 vers When will the new moone be gon and the sabbath TWo things are in the verse whereof the words read are a part 1. A desire 2. The reason Their desire is that the new moon and sabbath were gon laid down interrogatively to shew the greater vehemency and earnestnes of it When will the new moon be gon and the sabbath they thought the time long that they continued their stay was a burden unto them when a mans dâ—sire meets with hinderance his greife takes place so the new moon and sabbaths were matter of greif and burden unto them and they were weary of them because they hindred for present their civill commerce The reason of their desire that the new moon and sabbath were gon is that they might sell corne that they might follow their worldly occasions wherein they would oppresse We have to do with the first particular Their desire that the new moon were gon and the sabbath ended Why what was the matter that they had enough and too much of the new moon and sabbath Why did they stand in their way for buying and selling Ans At every new moon or in the beginning of every moneth they had a great solemnity speciall sacrificing to God Numb 28.11 a solemne feast day Psal 81.3 wherein they were wont to heare from God by the prophets for when the Shunammitish woman would go to the prophet for her dead son her husband disswaded her from the ordinary unseasonablenes of the time Wherefore wilt thou go to day it is neither new moon nor sabbath 2 Kings 4.23 A signe the people did communicate with the prophets in the counsels of God in the new moons and sabbaths and speciall seasons and times appointed for that purpose And whether here be meant the weekly Sabbath or by this generall name be intended all the Sabbaths or dayes of rest mentioned Levit. 23. it comes all to a reckoning in regard of their exception for in the weekly Sabbath and day of atonement or humiliation they might do no worke Levit. 23.3.28 and on the other Sabbaths or dayes of rest feast dayes they might do no servile worke Levit. 23.7 which is expounded in case of the passeover which was one of the feasts Exod. 12.16 no manner of worke shall be done save about that which every man must eat no worke might be done but about providing meat for the feast they might not do any worke of service or labour about their callings as plowing and sowing buying and selling They therefore wish the new moon and Sabbath gon that they might sell corne because that was forbidden worke in those times and seasons they are therefore weary of them and gladly would be shut of them could they sanctifie these holy daies or performe fervent and hearty worship to God in the same when all their desire was that they were gon whence we have just occasion to lay ground for handling a fourth hindrance of our earnest worshipping of God N. Wearines hinders our earnest worshipping of God When the worship we performe is a burden to us we do but weakly performe the same This people being weary of the new moon and Sabbath instead of setting their hearts upon solemne worship of God therein performed they set their hearts upon the end of the same they do not say O when will the new moon and Sabbath come or O that they would stay long but when will they be gon no daies so long as those daies of solemne worship in them the sunne seemes to stand still or to go back they passe not away fast enough and if the end of these solemne services have all the heart what shall God have in the performance of them This God complains of both in preists and people Mal. 1.13 That they had said of his worship What a wearines is it and that worship is poorely performed which is but a weary worship Though some take this place otherwise yet this sense suits well with that despising of Gods name blamed vers 6.7 for what a man thinks meanly of he will be weary of and what did their offering of