An helpe to better hearts for better times indeavoured in severall sermons, wherein the zeal and fervency required in Gods services is declared, severall hinderances discovered, and suitable helps provided : all out of Gods treasury ... / by John Angier.
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,
or the graces thereof, it does, by similitude taken from the body, signify the stretching out of them, the measure of them, the earnestness and fervency of them,
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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.
and so is translated either, instantly, as in this place, or fervently, as 1 Pet. 1.22. earnestly, as Lycia. 22.44. He prayed more earnestly, without ceasing, Act. 12.5.
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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.
God's worship is to be performed with intention of affection, not only the truth, but the strength of affection is to be looked After and laboured for in God's 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.
The twelve tribes Are Here said to serve the Lord instantly or earnestly. I will show more particularly, what is meant by, instantly, and then produce proof.
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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;
So what graces we express, faith, or Repentance, or humility, we take care that there be measure as well as truth, called Luk. 10.27. all the mind, and all the soul, all the heart, all, hath special respect unto the measure and degree of the faculties of the soul;
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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,
when our Saviour had read his text, the eyes of all were fastened upon him, asigne of an earnest desire to hear him, they they did not look 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,
or At them that Come in, but their eyes were fastened upon him, and they wondered At the gracious words that proceeded out of his Mouth, a Signen they were much affected and moved,
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did receive the word with all readines of minde, they did in the greatest measure put forth their hearts unto the words of the Apostle, to meet with it in the way,
did receive the word with all readiness of mind, they did in the greatest measure put forth their hearts unto the words of the Apostle, to meet with it in the Way,
Did not our hearts burne within us when he opened to us the Scripture? burne these did and were in a flame, with indignation against themselves for their ignorance, with desire of,
Did not our hearts burn within us when he opened to us the Scripture? burn these did and were in a flame, with Indignation against themselves for their ignorance, with desire of,
and joy in, the good and glad tydings of Christs death and resurrection. 2. Receiving the Sacraments the Passeover, 2 Chron. 35.18. There was no Passeover like to that kept in Israel since the dayes of Samuel the Prophet.
and joy in, the good and glad tidings of Christ death and resurrection. 2. Receiving the Sacraments the Passover, 2 Chronicles 35.18. There was no Passover like to that kept in Israel since the days of Samuel the Prophet.
for would God onely have commended the outward action? Luk. 22.15. With desire I have desired to eate this Passeover with you before I suffer, .i. with earnest and vehement desire, earnest desire to the ordinance doth imply earnest desire in the ordinances.
for would God only have commended the outward actium? Luk. 22.15. With desire I have desired to eat this Passover with you before I suffer, i with earnest and vehement desire, earnest desire to the Ordinance does imply earnest desire in the ordinances.
and that with earnestnes, he cries, Psal. 142.2. I poured out my complaint before him, David empties his soule in prayer, leaves nothing behinde, a signe of earnestnes, Psal. 143.6.
and that with earnestness, he cries, Psalm 142.2. I poured out my complaint before him, David empties his soul in prayer, leaves nothing behind, a Signen of earnestness, Psalm 143.6.
therefore sends them forth with as great earnestnes as may be. 4. Singing of psalms, Ps. 149.5, 6. Let them sing aloud, let the high prayses of God be in their mouthes, in singing psalmes our hearts must be extended and stretched out,
Therefore sends them forth with as great earnestness as may be. 4. Singing of psalms, Ps. 149.5, 6. Let them sing aloud, let the high praises of God be in their mouths, in singing psalms our hearts must be extended and stretched out,
Be not drunk with wine, wherein is excesse, but be filled with the spirit, speaking to your selves in Psalms, &c. we should labour to drinke deepe of the spirit,
Be not drunk with wine, wherein is excess, but be filled with the Spirit, speaking to your selves in Psalms, etc. we should labour to drink deep of the Spirit,
and expresse it in singing and makeing melody in our hearts to the Lord, there must be a sweet and loud sounding joy in our hearts when we sing psalmes.
and express it in singing and making melody in our hearts to the Lord, there must be a sweet and loud sounding joy in our hearts when we sing psalms.
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if we should be cold in our owne occasions, which we are not, yet when we come to serve God our spirits should burne within us, with desire and delight, Gal. 4.18. It is good to be Zealously affected allwayes in a good thing, good, because agreeable to Gods will, to Gods nature, to the nature of the good we are zealous about, zealous affection in good, is allwaies good, other good things have their proper season, this is allwaies in season in every good action.
if we should be cold in our own occasions, which we Are not, yet when we come to serve God our spirits should burn within us, with desire and delight, Gal. 4.18. It is good to be Zealously affected always in a good thing, good, Because agreeable to God's will, to God's nature, to the nature of the good we Are zealous about, zealous affection in good, is always good, other good things have their proper season, this is always in season in every good actium.
Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and the offices thereof. David, Psal. 69.9. The Zeal of thy house hath eaten me up.
remember me, Oh my God, Concerning this, and wipe not out my good Deeds that I have done for the house of my God, and the Offices thereof. David, Psalm 69.9. The Zeal of thy house hath eaten me up.
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though not after the order of Aaron, did expresse an ardent affection in purging the Temple from the corruption of those times, in so much that his Disciples thought he was an apparent accomplisher of that place of propheticall Scripture, The Zeal of thy house hath eaten me up. John. 2.17.
though not After the order of Aaron, did express an Ardent affection in purging the Temple from the corruption of those times, in so much that his Disciples Thought he was an apparent accomplisher of that place of prophetical Scripture, The Zeal of thy house hath eaten me up. John. 2.17.
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and that with Scripture-chiding, Math. 21.13. Another remarkable instance concerning our Saviour we have, John. 4.32.33.34. Whilst his Disciples were gone into the City to buy meat, he falls into parly with a woman of Samaria about her soul;
and that with Scripture-chiding, Math. 21.13. another remarkable instance Concerning our Saviour we have, John. 4.32.33.34. While his Disciples were gone into the city to buy meat, he falls into parley with a woman of Samaria about her soul;
his Disciples say one to another, Hath any man brought him meat to eat? our Saviour answereth, My meat is to do the will of him that sent me, and to finish his work.
his Disciples say one to Another, Hath any man brought him meat to eat? our Saviour Answers, My meat is to do the will of him that sent me, and to finish his work.
No meat could be more sweet unto him, or refreshing, then the doing of Gods will, a signe he was dearly affected thereto, that he could make food of it.
No meat could be more sweet unto him, or refreshing, then the doing of God's will, a Signen he was dearly affected thereto, that he could make food of it.
The lukewarm temper of Laodicca, the Lord reckons to be worse then key cold. I would thou wert hot or cold, down-right, and sensibly good or evil;
The lukewarm temper of Laodicea, the Lord reckons to be Worse then key cold. I would thou Wertenberg hight or cold, downright, and sensibly good or evil;
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shewing, that the •ord will have no communio• •••h, but doth detest, and will 〈 ◊ 〉 •ove far from him, the p•••ons and services that are luke•a•• God tells the Churc• 〈 ◊ 〉 •p•es••, he had somewhat against her,
showing, that the •ord will have no communio• •••h, but does detest, and will 〈 ◊ 〉 •ove Far from him, the p•••ons and services that Are luke•a•• God tells the Churc• 〈 ◊ 〉 •p•es••, he had somewhat against her,
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Before I speak of the grounds of this prohibition, I must show how this truth (of performing Gods worship with earnestnesse of affection) is implied in this Commandment, and the contrary sin forbidden;
Before I speak of the grounds of this prohibition, I must show how this truth (of performing God's worship with earnestness of affection) is implied in this Commandment, and the contrary since forbidden;
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that will appear if we consider two things: 1. Part of the meaning of Gods name is the worship of God, Word, Sacraments, prayer, 1 Tim. 6.1. That the name of God and his doctrine be not evil spoken of, where the name of God and his doctrine are all one. Mal. 1.6. the name of God is put for his worship. 2. Part of the meaning of taking Gods name in vain, is this want of fervent performance of Gods worship:
that will appear if we Consider two things: 1. Part of the meaning of God's name is the worship of God, Word, Sacraments, prayer, 1 Tim. 6.1. That the name of God and his Doctrine be not evil spoken of, where the name of God and his Doctrine Are all one. Malachi 1.6. the name of God is put for his worship. 2. Part of the meaning of taking God's name in vain, is this want of fervent performance of God's worship:
are not light and empty things, vain things? and is not dead cold service of God, light service and empty service, that wants that weight and substance it should have? Are not unusefull and unprofitable things vain things? and is not carelesse service of God, unusef•ll and unprofitable service? it doth neither honour God,
Are not Light and empty things, vain things? and is not dead cold service of God, Light service and empty service, that Wants that weight and substance it should have? are not unuseful and unprofitable things vain things? and is not careless service of God, unusef•ll and unprofitable service? it does neither honour God,
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If ye offer the blinde for s•crifice, is it not evil? and if ye off•r th• lame and the sick, is it no evi? o•••r it now to thy Governour, will he be pleased with thee? As if God had said,
If you offer the blind for s•crifice, is it not evil? and if you off•r th• lame and the sick, is it no evi? o•••r it now to thy Governor, will he be pleased with thee? As if God had said,
If ye offer you care not what, so it be a sacrifice, it will serve the turn, can it be well? Would an earthly Governour accept you care not what? much lesse will I.
If you offer you care not what, so it be a sacrifice, it will serve the turn, can it be well? Would an earthly Governor accept you care not what? much less will I.
to be carelesse of Gods worship, is to obscure the knowledge of the Lord, to confound him with Idols, to hinder his glory, to be carelesse whether God be known to us or others, be distinguished from others, be famous and glorious:
to be careless of God's worship, is to Obscure the knowledge of the Lord, to confound him with Idols, to hinder his glory, to be careless whither God be known to us or Others, be distinguished from Others, be famous and glorious:
and to be earnest in the worship of God, is to make the Lord better known to us and others, to difference him from other Gods, and to make him glorious.
and to be earnest in the worship of God, is to make the Lord better known to us and Others, to difference him from other God's, and to make him glorious.
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And shall not our best affections be busied about Gods worship, which is his Name? God hath betrusted us with his Name, that it lies in our power in ordinary course and for a time, to make him lesse or more known, lesse or more glorious;
And shall not our best affections be busied about God's worship, which is his Name? God hath betrusted us with his Name, that it lies in our power in ordinary course and for a time, to make him less or more known, less or more glorious;
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and shall we betray this trust? Mans name is precious, and the name of one man committed to the keeping of another, to bear false witnesse is a sinne, much more is Gods name precious, which is the chief Governour,
and shall we betray this trust? men name is precious, and the name of one man committed to the keeping of Another, to bear false witness is a sin, much more is God's name precious, which is the chief Governor,
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Is not the knowledge of God the ground of our faith, hope, comfort? If God be not good, wise, powerfull, true, what ground have we to beleeve or hope for any good in this or another world? and if we know not the goodnesse, wisdom and power of God, what ground of comfort can we have? To sleight Gods worship, is to sleight the knowledge of God,
Is not the knowledge of God the ground of our faith, hope, Comfort? If God be not good, wise, powerful, true, what ground have we to believe or hope for any good in this or Another world? and if we know not the Goodness, Wisdom and power of God, what ground of Comfort can we have? To sleight God's worship, is to sleight the knowledge of God,
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our Saviour when he duely ranketh and ordereth the Commandments, saith, Thou shalt love the Lord with all thy heart, this is the first and great Commandment,
our Saviour when he duly ranketh and Ordereth the commandments, Says, Thou shalt love the Lord with all thy heart, this is the First and great Commandment,
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though by our utter dishonour? None should go to hell, were not this true, that there is an honour due to God from the creature, above the salvation of the creature;
though by our utter dishonour? None should go to hell, were not this true, that there is an honour due to God from the creature, above the salvation of the creature;
all is his, we have nothing of our owne, our most lively affections are his owne, he is not beholding to us for them, we cannot without injustice and robbery with-hold them;
all is his, we have nothing of our own, our most lively affections Are his own, he is not beholding to us for them, we cannot without injustice and robbery withhold them;
will we with-hold that which is Gods? will we dispose of that which is Gods? Not only doth David acknowledge the outward wealth, liberally given to the Temple, to be Gods own,
will we withhold that which is God's? will we dispose of that which is God's? Not only does David acknowledge the outward wealth, liberally given to the Temple, to be God's own,
but the willingnes, and joy of their hearts, whereby and wherewith they gave so liberally, to come from God, also 1 Chron. 29.18. in that he prayes God to keepe this frame in them, and to prepare their hearts towards him:
but the willingness, and joy of their hearts, whereby and wherewith they gave so liberally, to come from God, also 1 Chronicles 29.18. in that he prays God to keep this frame in them, and to prepare their hearts towards him:
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Thy people shall be willing in the day of thy power, .i. in the day of the powerfull preaching of the Gospel, these shall with earnest affection attend upon Gods ordinances, God having promised fervent affections in his service, by labouring after the same,
Thy people shall be willing in the day of thy power, i in the day of the powerful preaching of the Gospel, these shall with earnest affection attend upon God's ordinances, God having promised fervent affections in his service, by labouring After the same,
He that believeth not maketh God a liar,, so he that doth not fervently worship God, doth what lies in him to falsifie the word of God, to make him a liar,
He that Believeth not makes God a liar,, so he that does not fervently worship God, does what lies in him to falsify the word of God, to make him a liar,
and what can we give to him, if we give all we have, in comparison of what he gives to us? Not only doth he give to us that strength of affection, in comparison of which all ours is nothing,
and what can we give to him, if we give all we have, in comparison of what he gives to us? Not only does he give to us that strength of affection, in comparison of which all ours is nothing,
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Furthermore having promised the best of our affections unto him in his service, truth doth binde us, do we not hate to be liars? false, Covenant-breakers? men and women of no truth? do we not glory in our truth, that if we have said it, we will do it, our word shall be as good as our band? then must we bestow our best affections upon God in his service, for so we have promised.
Furthermore having promised the best of our affections unto him in his service, truth does bind us, do we not hate to be liars? false, Covenant-breakers? men and women of no truth? do we not glory in our truth, that if we have said it, we will do it, our word shall be as good as our band? then must we bestow our best affections upon God in his service, for so we have promised.
A Name above all names, no worship like Gods worship, because no person like him, no lawes of worship like his, no subject like the subject of Gods worship, the whole man, soul and body the str••g•h of both, the whole earth and heaven, none too great to worship God;
A Name above all names, no worship like God's worship, Because no person like him, no laws of worship like his, no Subject like the Subject of God's worship, the Whole man, soul and body the str••g•h of both, the Whole earth and heaven, none too great to worship God;
for man to deliver the minde and counsell of God, for man to seal a Covenant with the God of heaven, these are glorious things, of great worth even at first sight.
for man to deliver the mind and counsel of God, for man to seal a Covenant with the God of heaven, these Are glorious things, of great worth even At First sighed.
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Here, by the way, in a word, and under correction, I must needs acknowledge, that since I had any glimps of light to discern the glorious worship of God, I could never get over that unsutablenesse that is between these obscure additaments to Gods worship amongst us, and his glorious worship.
Here, by the Way, in a word, and under correction, I must needs acknowledge, that since I had any glimpse of Light to discern the glorious worship of God, I could never get over that unsuitableness that is between these Obscure additaments to God's worship among us, and his glorious worship.
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but when we consider the glorious God hath commanded and appointed these, and doth produce glorious effects by them, that puts a glorious lustre and brightnes upon them;
but when we Consider the glorious God hath commanded and appointed these, and does produce glorious effects by them, that puts a glorious lustre and brightness upon them;
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but when nothing can be shewed, but mans command, obscure and darke man in Divine things, his command cannot put glory upon Divine Ordinances, wherefrom he borroweth light,
but when nothing can be showed, but men command, Obscure and dark man in Divine things, his command cannot put glory upon Divine Ordinances, wherefrom he borroweth Light,
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:
but to be careless about eminent good, as God's worship, is eminent and apparent since. 4. A reverend or fearful Name, Deuteronomy 28.58. Psalm 111.9. God's Name is such a name, as considered of, does strike with Reverence and Fear, the holiness of it, the greatness of it:
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,
5. God will not hold him guiltless that does take his Name in vain, as a man does his worship by carelessness. 1. How ever men performing God's worship only outwardly with the outward man, may go for innocent with men, none will say that they have sinned,
and if sinners, he will so de•le with them, and so he profes••••, M•l. 1.14. Cursed b• the deceiver, that hath a male in his flock, &c. He is a deceiver, there is his sinne;
and if Sinners, he will so de•le with them, and so he profes••••, M•l. 1.14. Cursed b• the deceiver, that hath a male in his flock, etc. He is a deceiver, there is his sin;
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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.
then they do bestow upon me. Cursed be the deceiver, what's that? evil shall befall him, evil of punishment. Loss of good. Presence of evil. Loss of good: what? God's acceptance. God's recompense.
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.
God's acceptance promised, Ezekiel 20, 41. I will accept you with your sweet savour. God's recompense promised, Isaiah 36.7. I will make you joyful in my house of prayer. Isaiah 58.14. Then shalt thou delight thy self in the Lord.
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.
They that Are careless in God's worship, shall neither find God's assistance, nor joy therein, nor willingness thereunto, but shall be bound up and backward unto the same.
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:
yea to the utmost of that. As it is said of the sun, Psalm 19.6. Nothing is hid from the heat thereof, the beams pierce into the bowels of the earth:
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;
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;
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.
but religious worship requires the soul, and the best of the soul, Because it is done to that God that Searches the hearts and trieth the reins, is capable of the best, and most honoured thereby.
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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,
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,
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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,
yet do not strive to join with the Congregation in prayer, these have but half hearts to God's worship, the Rule of their worshipping of God, is not love to God,
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The worship of God should cost us something in carefull preparation and serious observation, the weale of our mindes and affections s•ould be laid out thereabouts.
The worship of God should cost us something in careful preparation and serious observation, the weal of our minds and affections s•ould be laid out thereabouts.
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Our carelesnesse •oth either cha ge God with ignorance, th 〈 ◊ 〉 knows not what we offer •or with neglect of his own glory, that he regards not how we worship him.
Our carelessness •oth either cham ge God with ignorance, that 〈 ◊ 〉 knows not what we offer •or with neglect of his own glory, that he regards not how we worship him.
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3. To perswade us unto this instant worshipping of God, to presse forward unto a further degree of affection, a greater measure of life and fervency in every holy performance;
3. To persuade us unto this instant worshipping of God, to press forward unto a further degree of affection, a greater measure of life and fervency in every holy performance;
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And what meane those burning feavers that are abroad, that are excessive in heat, but to check our coldnes in Gods service? What those fiery darts of Satan thrown against the godly, feares of hell,
And what mean those burning fevers that Are abroad, that Are excessive in heat, but to check our coldness in God's service? What those fiery darts of Satan thrown against the godly, fears of hell,
but our coldnes? If we would escape these feirce fiery afflictions, take we heed of cold service, get we burning, flaming hearts, God will fire out this coldnes, by one 〈 … 〉 o• other.
but our coldness? If we would escape these fierce fiery afflictions, take we heed of cold service, get we burning, flaming hearts, God will fire out this coldness, by one 〈 … 〉 o• other.
1. Christs presence, If any man open the doore, if the heart be inlarged with love, desire, Christ will come in, he will come in as a King of glory, gloriously manifest himself.
1. Christ presence, If any man open the door, if the heart be enlarged with love, desire, christ will come in, he will come in as a King of glory, gloriously manifest himself.
What is the reason that Christ is so farre from the soul in holy duties? but because our hearts are shut, there is no roome for him, no desire after him, no delight in him.
What is the reason that christ is so Far from the soul in holy duties? but Because our hearts Are shut, there is no room for him, no desire After him, no delight in him.
Wee should have more sense of Christ with us, were our hearts more lively. Though Christ hid himself whilst he reproved the ignorance and unbeleife of the two Disciples,
we should have more sense of christ with us, were our hearts more lively. Though christ hid himself while he reproved the ignorance and unbelief of the two Disciples,
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yet when their hearts burnt within them at his Doctrine, he made himselfe known unto them, Luk. 24.16, 25, 31. 2. Communion with Christ, 1. In comforts. 2. In glory.
yet when their hearts burned within them At his Doctrine, he made himself known unto them, Luk. 24.16, 25, 31. 2. Communion with christ, 1. In comforts. 2. In glory.
1. He will sup with us, the affections, and graces we expresse in holy duties, shall be as food unto the Lord, refreshing and comfortable, contentfull and satisfying:
1. He will sup with us, the affections, and graces we express in holy duties, shall be as food unto the Lord, refreshing and comfortable, contentful and satisfying:
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When the warmth of our hearts is in our duties, God will readily accept them, take great delight in them, we make him a supper of savoury meat, such as his soule loveth.
When the warmth of our hearts is in our duties, God will readily accept them, take great delight in them, we make him a supper of savoury meat, such as his soul loves.
How should God accept our duties, take any contentment in them, when we have better affections in our recreations, businesses? If a servant should minde his own occasions more then ours, would we accept such service?
How should God accept our duties, take any contentment in them, when we have better affections in our recreations, businesses? If a servant should mind his own occasions more then ours, would we accept such service?
He makes a feast of fat things, the best things that heaven can afford, yea that the God of heaven can afford, Isai. 25.6. Sense of his love, peace that passeth all understanding, joy unspeakable and glorious, Psal. 16.3.
He makes a feast of fat things, the best things that heaven can afford, yea that the God of heaven can afford, Isaiah 25.6. Sense of his love, peace that passes all understanding, joy unspeakable and glorious, Psalm 16.3.
and drinke of the river of his pleasures, for with him is a fountain, Psal. 36.8, 9. And that we may not misse of these benefits, the Lord doth urge them upon us, from consideration of his patience and paines to make us fit.
and drink of the river of his pleasures, for with him is a fountain, Psalm 36.8, 9. And that we may not miss of these benefits, the Lord does urge them upon us, from consideration of his patience and pains to make us fit.
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He useth the force of ordinances, and afflictions, with the rod of his mouth and hand he strikes to get the doore of the heart open, that he might feast with us, and we with him. 2. Communion in glory. Rev. 3.21. To him that overcometh will I grant to sit with me in my throne.
He uses the force of ordinances, and afflictions, with the rod of his Mouth and hand he strikes to get the door of the heart open, that he might feast with us, and we with him. 2. Communion in glory. Rev. 3.21. To him that Overcometh will I grant to fit with me in my throne.
Such as conquer their coldnes, their remissnes, and carelessnes in Gods worship, shall partake of Christs Kingly office, to subdue corruptions, to overcome Temptations.
Such as conquer their coldness, their remissness, and carelessness in God's worship, shall partake of Christ Kingly office, to subdue corruptions, to overcome Temptations.
And that we might be assured of this fellowship with Christ in his throne, he adds, as I overcame, and am set down with my Father in his throne, which doth imply, 1. That it is matter of striving, warring, will not be had with ease, will cost somewhat. 2. When we have met with most difficulty,
And that we might be assured of this fellowship with christ in his throne, he adds, as I overcame, and am Set down with my Father in his throne, which does imply, 1. That it is matter of striving, warring, will not be had with ease, will cost somewhat. 2. When we have met with most difficulty,
HAving lately handled the point of instant worshiping of God, and considering the great need of it in these carelesse dayes, I purposed with my selfe not to leave it thus,
HAving lately handled the point of instant worshipping of God, and considering the great need of it in these careless days, I purposed with my self not to leave it thus,
God being abo•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.
God being abo•t to reprove the Sins of his people, does lay a contrary Foundation of his love, to manifest that there was no cause of such their injury in him, but all in themselves.
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,
The conclusion, for greater force sake, is put interrogatively, where is my honour? where is my Fear? you cannot deny but I am your Master and Father,
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.
and consequently they that despise his worship doe sin, but they deny the applicaon of the argument, they Are not the Persons; for let that be proved.
) 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,
) 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,
The thing faulted here, is despising, contemning of the Name of Gods worship, offering polluted bread upon his Altar, saying, His Table is contemptible,
The thing faulted Here, is despising, contemning of the Name of God's worship, offering polluted bred upon his Altar, saying, His Table is contemptible,
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:
God complains of unworthy Sacrifices, such as an earthly governor would not accept, and declares the cause to be, despising of his worship. Ezekiel 22.8. despising of holy things is attended with profanation of them:
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.
as having little or no worth to commend it. Scriptural expressions do manifest what this despising is, Ps. 119.141. I am small, and despised, Psalm 22.6. I am a worm, and no man, despised of the people, 1 Cor. 4.10. you 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.
The language of despising does 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 speaks of it as worth nothing, 2 Sam. 6.20. with 1 Christ 15.29.
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,
The true worshippers. There Are different apprehensions of God's worship, Because different worshippers, Some true, Some false, Some in true Light, Others in darkness, Some left in the darkness of nature, Others called into Light, 1 Cor. 1.23, 24. The preaching of the Gospel, to the Jews a stumbling block, to the Greeks foolishness,
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:
but to them that Are called, the Wisdom of God, and the power of God, to them that Are called out of darkness into marvellous Light, such as have a manifesting, differencing, discerning knowledge:
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,
You do well to take heed as to a Light that shines in a dark place, it is one thing to have Light, Another thing to attend to it, to heed it, men forget, they Consider not the weight,
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,
That despising of God's worship is an hindrance of fervency, and how it is an hindrance, appears. 1. From consideration of the dependence of affections, and endeavours upon the judgement,
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.
if it be of little, or no benefit, as despisers apprehend, why should we earnestly choose it, desire it, take pains about it, it will yield small delight, and satisfaction.
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:
Use 1. To convince of sin the body of our people. 1. Such as neglect God's private worship, reading and prayer in their families, catechising and calling over the word which they have herd:
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.
they think it more honourable to be unprayed, unread, to leave children untaught, the word unrepeated, they think meanly of good duties, that the practice of them comes out of simplicity, and weakness of judgement.
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:
and dealing with them. 1. God thinks no better of them then of Dogs, & Swine, Mathew 7.6. who trample under foot Pearls, brutish unreasonable creatures, they Are not base that pray, but they that despise prayer:
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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;
as Far below themselves, as their thoughts Are below God's 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, prayer;
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 akorns of the world. 2. God will reject them, when they would be most esteemed, Hebrew 12.16, 17. Esau was rejected, his suit was not regarded, he despised the birthright,
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.
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, Curae 1.24, 25, 28. Zechariah 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,
2. Such as come to the public worship of God's Word, Sacraments, Prayer, but care not with what affections they come, have no desire, no delight there to be busied, they bring their bodies,
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:
They Are Far from David, Spirit, Psalm 83.10. who esteemed one day in God's house better then a thousand: and again, Psalm 26.6. I will wash my hands in innocency, and so will I compass thine altar:
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,
And why so? They see no good in preaching, prayer, Sacraments, What profit is in them? What good comes by them? these have too low thoughts of God's worship,
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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 how should they do otherwise, who make their own blindness the judge of the worth of God's ordinances, not the word of command, not the person regarded, not the promise annexed to the worship, not the the presence therein manifested? Judge you, is it not a despising of God's worship, to think that any affections Are good enough? if a man do but get out of his Bed,
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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,
though he have no spiritual thoughts, no sense of his unfitness, by reason of the Sins of the Week past, no prayer to God for preparedness of heart? does 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,
these sinfull low thoughts, are fruitfull in low affections and actions, these weak expressions do manifest such men to be weak mindeed men in reference to Gods service.
these sinful low thoughts, Are fruitful in low affections and actions, these weak expressions do manifest such men to be weak mindeed men in Referente to God's service.
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and behinde when they go away, is part of Gods worship as well as that whereat they are present? and whether their presence at that part, doth not manifest their respect? they cannot deny but what they neglect in the beginning or ending of publike Assemblies, comming too late,
and behind when they go away, is part of God's worship as well as that whereat they Are present? and whither their presence At that part, does not manifest their respect? they cannot deny but what they neglect in the beginning or ending of public Assemblies, coming too late,
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why should they tarry any longer, they have preaching enough, and praier enough? or from vanity of minde that cannot endure to be fixed long in any way, be it never so good, they must have change,
why should they tarry any longer, they have preaching enough, and prayer enough? or from vanity of mind that cannot endure to be fixed long in any Way, be it never so good, they must have change,
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though they change from the better to the worse, from Gods house to the ale-house, from the assembly of Saints, to the society of sinners, from the speciall presence of God, to the speciall presence of Satan,
though they change from the better to the Worse, from God's house to the alehouse, from the assembly of Saints, to the society of Sinners, from the special presence of God, to the special presence of Satan,
That such private praying is a despising of Gods publike worship in hand, is evident from the open and manifest neglect of it, not onely is the minde withdrawn in the sight of God,
That such private praying is a despising of God's public worship in hand, is evident from the open and manifest neglect of it, not only is the mind withdrawn in the sighed of God,
To this I say, of the intention alone I will not speak, (which I conceive to be very good in many that use it) unlesse that good intention could make a good action;
To this I say, of the intention alone I will not speak, (which I conceive to be very good in many that use it) unless that good intention could make a good actium;
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when publike and private worship stand in choice, it takes to private, it puts more vertue and efficacy into private for heart preparation, then into p•blike.
when public and private worship stand in choice, it Takes to private, it puts more virtue and efficacy into private for heart preparation, then into p•blike.
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It is an errour, and too much sleighting of Gods publike worship, to think that singing with the Congregation (if they be singing when we come in) will not fit us to sing,
It is an error, and too much Slighting of God's public worship, to think that singing with the Congregation (if they be singing when we come in) will not fit us to sing,
we have exa•ples of kneeling, and standing in publikē praier, but not of sitting, Nehem. 9.2. They stood and confessed their sinnes, and the iniquities of their fathers, and ver. 5. the Levites bid the people stand up.
we have exa•ples of kneeling, and standing in publiken prayer, but not of sitting, Nehemiah 9.2. They stood and confessed their Sins, and the iniquities of their Father's, and for. 5. the Levites bid the people stand up.
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Indeed our Saviour and his company being set down on the grasse to eat meat, did crave a blessing sitting, which doth warrant the like custom in this Countrey, where they usually sit down to meat, before they crave a blessing:
Indeed our Saviour and his company being Set down on the grass to eat meat, did crave a blessing sitting, which does warrant the like custom in this Country, where they usually fit down to meat, before they crave a blessing:
but 1. That was no solemn praier, as that in Gods publike worship i•, but a short blessing of the creatures, (which yet our Saviour did reverently perform,
but 1. That was no solemn prayer, as that in God's public worship i•, but a short blessing of the creatures, (which yet our Saviour did reverently perform,
Lest any should take advantage, or be unsatisfied about sitting at the Sacrament, becau e I say, sitting is a gesture that doth not expresse that reverence, let me answer in a word and by the way.
Lest any should take advantage, or be unsatisfied about sitting At the Sacrament, becau e I say, sitting is a gesture that does not express that Reverence, let me answer in a word and by the Way.
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And it is an ordinary phrase to our children sitting before their betters, that they should sit reverently, that is fitly composing all the parts of their bodies,
And it is an ordinary phrase to our children sitting before their betters, that they should fit reverently, that is fitly composing all the parts of their bodies,
If sitting therefore doth expresse the freedom and honour which God allows us, as children and friends, we may expresse our reverence otherwise, by uncovering the head, by gravity of countenance,
If sitting Therefore does express the freedom and honour which God allows us, as children and Friends, we may express our Reverence otherwise, by uncovering the head, by gravity of countenance,
or singing, before or after others, but it doth not excuse them who are drawn hereby to disrespect Gods ordinance, they should rather increase their esteem.
or singing, before or After Others, but it does not excuse them who Are drawn hereby to disrespect God's Ordinance, they should rather increase their esteem.
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and some in another, a publike expectation of publike exercises were more meet, and a generall composing of our affections and behaviour fit for the same.
and Some in Another, a public expectation of public exercises were more meet, and a general composing of our affections and behaviour fit for the same.
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Nay, whatsoever doth but weaken our affection, and attention to Gods worship, (as this must needs do at the least) doth therein weaken our esteem, and so make us sin.
Nay, whatsoever does but weaken our affection, and attention to God's worship, (as this must needs do At the least) does therein weaken our esteem, and so make us since.
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or inconsideratenes of the person, or the lightnes of the matter? both which do carry a disesteem of Gods worship: God hath promised, Zech, 8.4. that the streets of Jerusalem shall be full of boies and girles playing therein, but for men and women, our boies and girles, to be toying, laughing and smiling when they are worshipping, is a sleighty carriage, arguing sleighty thoughts of Gods worship.
or inconsideratenes of the person, or the lightness of the matter? both which do carry a disesteem of God's worship: God hath promised, Zechariah, 8.4. that the streets of Jerusalem shall be full of boys and girls playing therein, but for men and women, our boys and girls, to be toying, laughing and smiling when they Are worshipping, is a sleighty carriage, arguing sleighty thoughts of God's worship.
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We read that all the people stood up when Ezra opened the book of the law in the sight of them all, Nehemiah 8.5. and when our Saviour had read his text, the eyes of the people were fastned on him, Luk. 4.20.
We read that all the people stood up when Ezra opened the book of the law in the sighed of them all, Nehemiah 8.5. and when our Saviour had read his text, the eyes of the people were fastened on him, Luk. 4.20.
or hearkning to his speech, and he should fall asleep, would he not look at it as a sleighty carriage? how much more if a man should thus behave himself before his betters,
or Harkening to his speech, and he should fallen asleep, would he not look At it as a sleighty carriage? how much more if a man should thus behave himself before his betters,
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and low, and had need be girt up closer, and higher. We should call the sabbath, the honourable of the Lord, Isai. 38.13. Glorious things are spoken of thee, O city of God, Ps. 87.3. of the Church and Ordinances.
and low, and had need be girded up closer, and higher. We should call the Sabbath, the honourable of the Lord, Isaiah 38.13. Glorious things Are spoken of thee, Oh City of God, Ps. 87.3. of the Church and Ordinances.
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We should looke to our foote when we goe into the house of God, Eccles. 5.1. but our late comming, our heavines, our whisperings, do shew that our thoughts are too low;
We should look to our foot when we go into the house of God, Eccles. 5.1. but our late coming, our heaviness, our whisperings, do show that our thoughts Are too low;
They that think meanly of good duties, doe sinne, and wilt thou be beaten from thy duty by the sinne of others? because others doe ill, wilt thou doe ill also? The sinnes of others should warne us from sinne, not draw or drive us unto sinne:
They that think meanly of good duties, do sin, and wilt thou be beaten from thy duty by the sin of Others? Because Others do ill, wilt thou do ill also? The Sins of Others should warn us from sin, not draw or drive us unto sin:
because others despise Gods ordinances, wilt thou despise them also? there is most need now to honour them, to recover that esteeme which they lose by others,
Because Others despise God's ordinances, wilt thou despise them also? there is most need now to honour them, to recover that esteem which they loose by Others,
for that is one reason why Gods people are called his portion, because he makes up, by meanes of them, the losses of glory, that he sustaines from the world, Isai. 43.21. This people have I formed for my self, they shall shew forth my praise:
for that is one reason why God's people Are called his portion, Because he makes up, by means of them, the losses of glory, that he sustains from the world, Isaiah 43.21. This people have I formed for my self, they shall show forth my praise:
though prayer was cryed down in Babylon for thirty dayes, to make a snare for Daniel, yet the disrespective law against it could not make Daniel neglect his course of praying.
though prayer was cried down in Babylon for thirty days, to make a snare for daniel, yet the disrespective law against it could not make daniel neglect his course of praying.
4. To provoke us to take heed of despising Gods holy things. Two arguments are at hand to disswade us. 1. It is sinne, a sinne that is obvious to every eye, an unnaturall sinne.
4. To provoke us to take heed of despising God's holy things. Two Arguments Are At hand to dissuade us. 1. It is sin, a sin that is obvious to every eye, an unnatural sin.
Will not all judge it a sinne for a childe to despise his father, or a servant to despise his Master? Is it not an unnaturall sinne? Nature bindes them to the contrary.
Will not all judge it a sin for a child to despise his father, or a servant to despise his Master? Is it not an unnatural sin? Nature binds them to the contrary.
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and is it not much more a sinne, an unnaturall sinne, a sinne cryed down by all to despise God? yet so we doe when we despise his worship, which is his name.
and is it not much more a sin, an unnatural sin, a sin cried down by all to despise God? yet so we do when we despise his worship, which is his name.
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to disrespect him therefore is great sinne. 2. Despising of Gods worship will hinder our earnest worshipping of God, doth not God deserve our best affections in his worship:
to disrespect him Therefore is great sin. 2. Despising of God's worship will hinder our earnest worshipping of God, does not God deserve our best affections in his worship:
Will we bestow much affection upon that which we thinke is not worthy much? Let me adde one more argument to disswade us from despising Gods worship, drawn from the ill consequence hereof,
Will we bestow much affection upon that which we think is not worthy much? Let me add one more argument to dissuade us from despising God's worship, drawn from the ill consequence hereof,
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To despise Gods worship is to sinne against Gods honour, therefore Gods punishment shall be directed against our honour, Mal 2.9. Therefore have I also made you base and contemptible before all the people.
To despise God's worship is to sin against God's honour, Therefore God's punishment shall be directed against our honour, Malachi 2.9. Therefore have I also made you base and contemptible before all the people.
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God made the priests generally and of all hands base and contemptible, and he did it also, i. e. in relation and with respect unto that reproach and dishonour they had put upon him,
God made the Priests generally and of all hands base and contemptible, and he did it also, i. e. in Relation and with respect unto that reproach and dishonour they had put upon him,
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when the spirit of God had occasion to speak of him, and that act, he calls him by way of reproach, prophane Esau, and that thousands of yeares after the action,
when the Spirit of God had occasion to speak of him, and that act, he calls him by Way of reproach, profane Esau, and that thousands of Years After the actium,
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? Not only that which was an affliction, but that which was over and besides a speciall reproach, 2 Sam. 6.23. Therefore she had no childe to the day of her death.
? Not only that which was an affliction, but that which was over and beside a special reproach, 2 Sam. 6.23. Therefore she had no child to the day of her death.
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2. Our despising of Gods Ordinances doth not rest, or is limited in them, but passeth through them unto God, doth not stay till it commeth unto him, Luk. 10.16. He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth him that sent me.
2. Our despising of God's Ordinances does not rest, or is limited in them, but passes through them unto God, does not stay till it comes unto him, Luk. 10.16. He that hears you hears me, and he that despises you despises me, and he that despises me despises him that sent me.
The Apostles were but ignorant and unlearned men, fishermen, in themselves considered, but when they became vessels to carry the word of God unto the world,
The Apostles were but ignorant and unlearned men, fishermen, in themselves considered, but when they became vessels to carry the word of God unto the world,
His Name is called upon them, his commission is with them, nay his presence is with them, Math. 18.20. Where two or three are met in my Name, I am in the midst of them.
His Name is called upon them, his commission is with them, nay his presence is with them, Math. 18.20. Where two or three Are met in my Name, I am in the midst of them.
If a Master send his servant about some errand, and give him power to use his Name in it, may he also use his Name about his own busines? Nor had his curse been effectuall,
If a Master send his servant about Some errand, and give him power to use his Name in it, may he also use his Name about his own business? Nor had his curse been effectual,
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for he could not have sent the bears to have destroyed them, which is one of Gods sore judgements, Ezek. 14.21. and God would not have sent them had not the cause been his own. Let us now consider.
for he could not have sent the bears to have destroyed them, which is one of God's soar Judgments, Ezekiel 14.21. and God would not have sent them had not the cause been his own. Let us now Consider.
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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.
and shall we run into such horrible profannes to speak ill of God? 3. Despising of God's 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.
These two Are put together, as depending one upon Another, 1 Thebes 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. 2•. as lying, sinfull anger, stealing, corrupt communication, he saith, Grieve not the holy spirit:
It is observable, when the Apostle speaks of other Sins, Ephesians 4. 2•. as lying, sinful anger, stealing, corrupt communication, he Says, Grieve not the holy Spirit:
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.
Do we not find a damp of God's Spirit in our hearts, and in the ordinances, the cause is Here, we have taken away the fuel, by Slighting the ordinances.
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It may be said, How may we be helped against this despising of Gods worship? Answer. By the contrary reverence, a f•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:
It may be said, How may we be helped against this despising of God's worship? Answer. By the contrary Reverence, a f•ame of mind called much for in the book of God: Psalm 2.11. Serve the Lord with Fear, rejoice with trembling. Psalm 3.7. In thy Fear will I worship towards thy holy Temple. Curae 13.13. fear is opposed to despising, who so despises 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:
but he that fears the Commandment shall be rewarded, the Way not to despise the Word is to Fear it, Psalm 66.2. To him will I look that Trembleth At my word:
tremblin• i• 〈 ◊ 〉 •••t of the bo•y, spring••• f•o• •••••rence or 〈 ◊ 〉, •n act of the minde, apprehending an excellency and worth an excelling, overpow••ng worth and excellency.
tremblin• i• 〈 ◊ 〉 •••t of the bo•y, spring••• f•o• •••••rence or 〈 ◊ 〉, •n act of the mind, apprehending an excellency and worth an excelling, overpow••ng worth and excellency.
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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,
For the help of the measure, and increase of our Reverence, and so our earnest worshipping of God, it will be useful. 1. To labour to increase our knowledge of the worth of God's ordinances, which we shall do two ways. 1. By considering that God's ordinances Are means of conveying glory to God,
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,
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 God's Ordinances, let us observe and Remember the effects and workings of God's Ordinances, sometime in one, sometim s in Another, our hearts Are humbled, quickened, comforted, satisfied,
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.
when much hearing and use of private means would do no good, these Are sensible Arguments of the worth of God's Ordinances, we know they have done us good when no other means could.
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.
This is their description, and hereby they differ from Others, they tremble At God's Word, Ezra 9.4. David will worship God with Fear, Psalm 3.7. Josiahs heart melted At the hearing of the word, 2 King. 22.11. Habakkuk trembled, Hab. 3.16. these were deep expressions, a Signen they had deep thoughts.
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 vanity,
an irreverent behaviour will, 1. Increase the irreverence of the mind, 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 vanity,
On the contrary, a reverent behaviour of body that will. 1. Beget respective thoughts in our mindes. 2. Effect the like reverent carriage in others, which will be helpefull to us. 3. Take advantage from Satan when he seeth no opportunity. 4. Content the spirit of God,
On the contrary, a reverend behaviour of body that will. 1. Beget respective thoughts in our minds. 2. Effect the like reverend carriage in Others, which will be helpful to us. 3. Take advantage from Satan when he sees no opportunity. 4. Content the Spirit of God,
HAving finished the first hindrance of our instant worshipping of God, despising of Gods worship, we come to a second, seated in the same faculty of the soul, the minde,
HAving finished the First hindrance of our instant worshipping of God, despising of God's worship, we come to a second, seated in the same faculty of the soul, the mind,
wherein the Lord doth blame it in the Israelitish worshipers of him. By heart, here, we are to understand the whole inward man, the minde, will, affections,
wherein the Lord does blame it in the Israelitish worshippers of him. By heart, Here, we Are to understand the Whole inward man, the mind, will, affections,
N. The absence of our thoughts in Gods worship doth weaken our worshiping of God. Wandring thoughts in Gods worship, do hinder our earnest worshipping of God.
N. The absence of our thoughts in God's worship does weaken our worshipping of God. Wandering thoughts in God's worship, do hinder our earnest worshipping of God.
if the absence of the heart, and particularly of the minde, and more particularly of the thoughts of the minde did not weaken and hinder their worship,
if the absence of the heart, and particularly of the mind, and more particularly of the thoughts of the mind did not weaken and hinder their worship,
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why should the Lord complain of the absence? Nay, why should he punish the abs•nce so admirably as here he threatneth to do? Mat. 15.7. our Saviour calleth them that worship God with their bodies, and their heart farre from him, hypocrites:
why should the Lord complain of the absence? Nay, why should he Punish the abs•nce so admirably as Here he threatens to do? Mathew 15.7. our Saviour calls them that worship God with their bodies, and their heart Far from him, Hypocrites:
and the Word amongst them, and were hearers of it, but sinned by the wandring of their hearts. When David, Psal. 103.1. calls upon his soul to be exercised in the duty of praise, he explaineth in the later end of the verse what he meaneth by, soul, all that is within me praise his holy Name.
and the Word among them, and were hearers of it, but sinned by the wandering of their hearts. When David, Psalm 103.1. calls upon his soul to be exercised in the duty of praise, he Explaineth in the later end of the verse what he means by, soul, all that is within me praise his holy Name.
Two things we must consider of for our understanding of this point. 1. What wandring thoughts in Gods worship are. 2. How wandring thoughts do hinder our earnest worshipping of God.
Two things we must Consider of for our understanding of this point. 1. What wandering thoughts in God's worship Are. 2. How wandering thoughts do hinder our earnest worshipping of God.
those thoughts that are further from God in his worship, then the body, that are not busied about the same action that the body is, are wandring thoughts, and do hinder Gods worship.
those thoughts that Are further from God in his worship, then the body, that Are not busied about the same actium that the body is, Are wandering thoughts, and do hinder God's worship.
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1. Wandring thoughts about things evil in themselves, thoughts simply and materially evil, Amos 8.5, 6. Thus the Iews are brought in, Saying, When will the new moone be gone,
1. Wandering thoughts about things evil in themselves, thoughts simply and materially evil, Amos 8.5, 6. Thus the Iews Are brought in, Saying, When will the new moon be gone,
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.
and so reports them, these were wandering thoughts, evil in themselves, thoughts of deceit, of falsehood, of oppression, of injustice, and that in the Sabbaths.
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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.
or cloak, to hide it, make long Prayers, in their Prayers their thoughts did busy themselves about hiding their oppression and cruelty, the main end of their praying.
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,
for in the very time that we should do service to him in a special manner, we do special service to the Devil. 3. Deep dishonour is put upon holy duties,
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,
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,
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,
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,
and in other occasions, for the sin 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,
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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.
2. A second sort of wandering thoughts in God's worship, Are taken up about things lawful and good in themselves, and they Are either. Earthly good things. Or spiritual good things.
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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, b•t that they were busy in thoughts and affections about worldly things, which they so much desired,
When God complains of the jews by the Prophet, that their hearts went After their covetousness in time of hearing the Word, what does he mean, b•t that they were busy in thoughts and affections about worldly things, which they so much desired,
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.
how good it was, and useful unto him, when a man in prayer hath thoughts of preparation unto prayer, thoughts of meditation, thoughts of hearing the Word.
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,
As for Exampl, a man is hearing the Word of God, and Some thoughts come into his mind suitable to what is spoken, Some place of Scripture to the purpose,
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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 affection to what is in doing, they Are not wandering thoughts, but they Are conserving thoughts, thoughts that keep up and keep close the attention and affection to God's worship,
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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 do prevent the weakening 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,
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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,
but in such a Way as may not be discovered, for who would suspect good thoughts in duty of the very same kind, to come from Satan and corruption? I say,
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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,
and sometime does, (as experience Proves) so take up the thoughts and affections with something in the Word and prayer, that is suitable to the necessity of the soul, that it can mind nothing Else for the present,
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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 this is more then ordinary, we may not neglect any part of worship, but God may employ us about Some part if he will, this act is not voluntary or deliberate,
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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:
These wandering thoughts in God's worship, employed about things good in themselves, earthly good, or spiritual good things, Are Therefore sinful, Because wandering, and Therefore:
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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.
1. Impertinent, and so a part of disorder and confusion, which God is not the author of, they Are out of their place and rank, they should not come in when other occasions and duties take place, they have no due place now, they do but usurp.
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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 take off the mind from God's worship, but also Because in so doing, they take up and take off the affections and endeavours, the Desires and delights of the soul,
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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?
when Therefore wandering thoughts do take us from such thoughts, as the assisting Spirit hath wrought in us, does it not weaken the power of the assisting Spirit?
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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.
Wandering thoughts do prevent our careful use of the ordinances, and so a greater measure of the spirits assistance, which we should have in those Ordinances, were wandering thoughts absent.
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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?
But it may be demanded further, what Are the Causes of these wandering thoughts? and how comes it to pass 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.
Ans. There is a threefold cause of them. 1. Our selves. 2. Satan. 3. God. 1. We our selves Are the Causes of wandering thoughts in God's worship. How? Surely many ways.
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,
Beside, the more any thing requires the fixing, settling, and holding close of the thoughts, as good duties do, the less do our minds suit therewith, our minds Are vain,
& inconstancy, variety, change, and alteration of thoughts, do best please them. Experience tells us, that it is painfull to keep our mindes close to a duty,
& inconstancy, variety, change, and alteration of thoughts, do best please them. Experience tells us, that it is painful to keep our minds close to a duty,
and accustoming our mindes to rove and wander, to take their lawlesse, and boundlesse liberty, whereby their aversenes unto good thoughts is not weakned,
and accustoming our minds to rove and wander, to take their lawless, and boundless liberty, whereby their averseness unto good thoughts is not weakened,
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we shall come to an art and trade of sinfull and vain thoughts, they will easily come into our mindes in holy duties, without any pains, any study or devising, there will be swarms and treasures there, the minde by continuall use, will have gotten a more perfect faculty and ability in such thoughts.
we shall come to an art and trade of sinful and vain thoughts, they will Easily come into our minds in holy duties, without any pains, any study or devising, there will be swarms and treasures there, the mind by continual use, will have got a more perfect faculty and ability in such thoughts.
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or when all a mans thoughts, morning, evening, all the day long, are taken up about that businesse he hath in hand, that no spirituall thoughts can get place in the minde, they will not be shut out in good duties, those thoughts that have all place at other times, will have some place in Gods worship.
or when all a men thoughts, morning, evening, all the day long, Are taken up about that business he hath in hand, that no spiritual thoughts can get place in the mind, they will not be shut out in good duties, those thoughts that have all place At other times, will have Some place in God's worship.
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Multitude of occasions or sollicitude about them, have a power to pull the minde apeeces, to divide it into parts, that if the worship of God have any of the minde, it shall have but a part.
Multitude of occasions or solicitude about them, have a power to pull the mind apeeces, to divide it into parts, that if the worship of God have any of the mind, it shall have but a part.
and that much, that God taketh care for him, if he doth not often call to minde the promises of God, the providence of God, his preventing and succeeding providence, what experiences he hath had of the same, his carefull thoughts will not be quiet in holy duties,
and that much, that God Takes care for him, if he does not often call to mind the promises of God, the providence of God, his preventing and succeeding providence, what experiences he hath had of the same, his careful thoughts will not be quiet in holy duties,
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did we look upon Gods worship respectively as a matter of that worth and weight that indeed it hath, we would take heed that our thoughts be weighty. 5. Want of preparation:
did we look upon God's worship respectively as a matter of that worth and weight that indeed it hath, we would take heed that our thoughts be weighty. 5. Want of preparation:
how should they but worke after their naturall frames, when we do not stir up the spiritualnesse of our mindes? We must not thinke that we have good thoughts at command,
how should they but work After their natural frames, when we do not stir up the spiritualness of our minds? We must not think that we have good thoughts At command,
for if our tongue may have liberty to speak of the world, and our ears to hear matters of the world spoken of, (save in case of some spirituall ends or use made thereof) our mindes will be thinking of them.
for if our tongue may have liberty to speak of the world, and our ears to hear matters of the world spoken of, (save in case of Some spiritual ends or use made thereof) our minds will be thinking of them.
2. Satan hath his hand in wandring thoughts. He comes to Church with us, Zech. 3.1. He stood at Iosuas right hand to resist him, he watcheth the best opportunity to hinder us.
2. Satan hath his hand in wandering thoughts. He comes to Church with us, Zechariah 3.1. He stood At Joshua right hand to resist him, he watches the best opportunity to hinder us.
1. By their suddainnes, they are with us ere we are aware, we cannot discern the rise of them, other thoughts, wherein our corruption hath an hand, do come more leasurely and by degrees, upon occasion of some object,
1. By their suddainnes, they Are with us ere we Are aware, we cannot discern the rise of them, other thoughts, wherein our corruption hath an hand, do come more leisurely and by Degrees, upon occasion of Some Object,
2. By their sinfulnes ordinarily, for comming immediately from Satan, and being his children onely, they must needs more lively expresse his nature and image (save when he doth transform himself into an Angel of light,
2. By their sinfulness ordinarily, for coming immediately from Satan, and being his children only, they must needs more lively express his nature and image (save when he does transform himself into an Angel of Light,
3. God so disposeth that his people shall have wandring thoughts, by withdrawing his preventing spirit, by leaving them in the hands of Satan and corruption, by casting in occasions to be snared and distractions unto them:
3. God so Disposeth that his people shall have wandering thoughts, by withdrawing his preventing Spirit, by leaving them in the hands of Satan and corruption, by casting in occasions to be snared and distractions unto them:
what greater good then communion with God in holy duties, the exercise of graces, the powring out of the spirit upon us? nothing therefore so fit to be matter of pride:
what greater good then communion with God in holy duties, the exercise of graces, the Pouring out of the Spirit upon us? nothing Therefore so fit to be matter of pride:
That which makes men think the godly too strict, is pa•tly ignorance of that strictn•• God requireth, partly love 〈 ◊ 〉 •o•enes, they neither prac••••,
That which makes men think the godly too strict, is pa•tly ignorance of that strictn•• God requires, partly love 〈 ◊ 〉 •o•enes, they neither prac••••,
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yet how full are all mens mindes of these? some let their mindes go loose all Sermon while, all Praier while, they think not at all of what is in hand;
yet how full Are all men's minds of these? Some let their minds go lose all Sermon while, all Prayer while, they think not At all of what is in hand;
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Oh what strange hearing and praying will be discovered, and brought into judgement at the last day for Eccles. 12.14. God will bring jnto judgement every secret thing, and Rom. 2.16. God will iudge the secrets of men!
O what strange hearing and praying will be discovered, and brought into judgement At the last day for Eccles. 12.14. God will bring Into judgement every secret thing, and Rom. 2.16. God will judge the secrets of men!
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some shall be brought in hearing and praying with their bodies, but thinking of their whoring, gaming, drinking, and the like; others busy about their recreations:
Some shall be brought in hearing and praying with their bodies, but thinking of their whoring, gaming, drinking, and the like; Others busy about their recreations:
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Hypocrisy, in that they make shew of what they do not, they make shew of true and earnest worshipping of God, by the presence of their bodies, but they do nothing lesse.
Hypocrisy, in that they make show of what they do not, they make show of true and earnest worshipping of God, by the presence of their bodies, but they do nothing less.
Idolatry, in that they give leave to their souls, because their operations are hidden and secret, to do that which they will not give leave to their bodies to do in the eie of man.
Idolatry, in that they give leave to their Souls, Because their operations Are hidden and secret, to do that which they will not give leave to their bodies to do in the eye of man.
And is mans knowledge the only or chief rule of our care about our thoughts, that if he know them not, we need not regard them? Hath man given us a command? Or must man be our judge? Our thoughts are sufficiently known to God,
And is men knowledge the only or chief Rule of our care about our thoughts, that if he know them not, we need not regard them? Hath man given us a command? Or must man be our judge? Our thoughts Are sufficiently known to God,
if therefore the knowledge of men would make us regard them, we must regard them, for though they do not know them at present, yet they shall know them.
if Therefore the knowledge of men would make us regard them, we must regard them, for though they do not know them At present, yet they shall know them.
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for were all our thoughts good, as in innocency they were, and in heaven they shall be, what a world of good were there? And if they be evil, the more they are the more evil.
for were all our thoughts good, as in innocency they were, and in heaven they shall be, what a world of good were there? And if they be evil, the more they Are the more evil.
If passions at any time break out, if we look back, we shall see many passionate thoughts have gon before, those passions that have broken out, have been acted over in our thoughts, our thoughts have been very angry,
If passion At any time break out, if we look back, we shall see many passionate thoughts have gone before, those passion that have broken out, have been acted over in our thoughts, our thoughts have been very angry,
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There is indeed an impossibility of ruling our thoughts alltogether, but was this planted in us by God? Then indeed it would be an excuse, did not sin bring it upon us? And shall we think to make that want an excuse, which we have brought upon our selves? And because we cannot perfectly governe our thoughts, shall we let loose the raines unto them? because we cannot do all we should do, shall we do nothing at all? Not go to the furthest we can? That thoughts are to be regarded will appear, if we consider,
There is indeed an impossibility of ruling our thoughts altogether, but was this planted in us by God? Then indeed it would be an excuse, did not since bring it upon us? And shall we think to make that want an excuse, which we have brought upon our selves? And Because we cannot perfectly govern our thoughts, shall we let lose the reins unto them? Because we cannot do all we should do, shall we do nothing At all? Not go to the furthest we can? That thoughts Are to be regarded will appear, if we Consider,
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and so they are, but there are abominations in the thoughts, though we think not so, 1 Chron. 29.9. he understandeth the abominations of the th•ughts;
and so they Are, but there Are abominations in the thoughts, though we think not so, 1 Chronicles 29.9. he understands the abominations of the th•ughts;
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Our Saviour saith, that he who looketh upon a woman to •ust after, hath committed adultery with her already in his heart, adultery may be committed in the heart,
Our Saviour Says, that he who looks upon a woman to •ust After, hath committed adultery with her already in his heart, adultery may be committed in the heart,
Simons simony, his desire to buy the gifts of the Holy Ghost, was first in his thoughts, Act. 8.20, 22. Thou hast thought that the gifts of God may be purchased with money, pray God,
Simons simony, his desire to buy the Gifts of the Holy Ghost, was First in his thoughts, Act. 8.20, 22. Thou hast Thought that the Gifts of God may be purchased with money, pray God,
for then the Magicians, and Soothsayers, and Astrologers should have known it, but God discovered it to Daniel, when he and his companions joined in praier unto Heaven in this regard, Dan. 2.17, 18. In this respect Daniel saith, ver. 22. That God revealeth deep and secret things, he knoweth what is in the darknes,
for then the Magicians, and Soothsayers, and Astrologers should have known it, but God discovered it to daniel, when he and his Sodales joined in prayer unto Heaven in this regard, Dan. 2.17, 18. In this respect daniel Says, ver. 22. That God Revealeth deep and secret things, he Knoweth what is in the darkness,
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This is made the reason, why the Word of •od is a discerner of the thoughts and intents of the heart, Heb. 4.12, 13. because all things are naked and opened before him, with whom we have to do:
This is made the reason, why the Word of •od is a discerner of the thoughts and intents of the heart, Hebrew 4.12, 13. Because all things Are naked and opened before him, with whom we have to do:
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what though the heart have many coverings and garments to hide it from the eie of man? yet when God comes to look upon it, they are taken away, the heart is naked.
what though the heart have many coverings and garments to hide it from the eye of man? yet when God comes to look upon it, they Are taken away, the heart is naked.
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2. God knows our thoughts a farre off, what we will think before we think it, his infinite eie will see all things at the same time, much more therefore doth he know our thoughts,
2. God knows our thoughts a Far off, what we will think before we think it, his infinite eye will see all things At the same time, much more Therefore does he know our thoughts,
our thoughts are evidence sufficient, whether we shall go to heaven or to hell therefore they are to be regarded, Rom. 2. 1•. their thoughts accusing or excusing one another.
our thoughts Are evidence sufficient, whither we shall go to heaven or to hell Therefore they Are to be regarded, Rom. 2. 1•. their thoughts accusing or excusing one Another.
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and as our consciences inlightned do accuse or excuse, so will God do, 1 Ioh. 3.20, 2. If our hearts condemn us, God is greater then our hearts, and knoweth all things:
and as our Consciences enlightened do accuse or excuse, so will God do, 1 John 3.20, 2. If our hearts condemn us, God is greater then our hearts, and Knoweth all things:
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It is so farre from being a truth, that thoughts are not to be regarded, that if we seriously consider it, they are in the first place, and chiefly to be regarded.
It is so Far from being a truth, that thoughts Are not to be regarded, that if we seriously Consider it, they Are in the First place, and chiefly to be regarded.
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if therefore we would have that which is good, go forward, and would have our communion with God in holy duties furthered, we must look to our thoughts, for they are the beginning.
if Therefore we would have that which is good, go forward, and would have our communion with God in holy duties furthered, we must look to our thoughts, for they Are the beginning.
Actuall sins, the sins of the outward man, are therefore called inventions, because f you follow any sin to the fountain and spring, you shall finde it was an invention, it began in a device, an imagination.
Actual Sins, the Sins of the outward man, Are Therefore called Inventions, Because f you follow any since to the fountain and spring, you shall find it was an invention, it began in a device, an imagination.
and they look carefully to their steps, not considering they may commit the same sin in their thoughts, (which they give liberty unto) though not in life,
and they look carefully to their steps, not considering they may commit the same since in their thoughts, (which they give liberty unto) though not in life,
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and deserves all, That there is a common carelesnesse in men of thoughts, appears in that they do not set their thoughts in order when they come to Gods worship,
and deserves all, That there is a Common carelessness in men of thoughts, appears in that they do not Set their thoughts in order when they come to God's worship,
Time of sicknes is a time of thoughts, then our hands and feet are bound, onely our thoughts are at liberty, which will then toil and busy themselves about our wandring in good duties,
Time of sickness is a time of thoughts, then our hands and feet Are bound, only our thoughts Are At liberty, which will then toil and busy themselves about our wandering in good duties,
3. The particular carelessenes of Gods people, of their thoughts in Gods worship, is particularly to be reproved, their mindes are in part sanctified, they know the weight of Gods worship, the worth of good thoughts, the evil of wandring thoughts,
3. The particular carelessness of God's people, of their thoughts in God's worship, is particularly to be reproved, their minds Are in part sanctified, they know the weight of God's worship, the worth of good thoughts, the evil of wandering thoughts,
and is common to all the godly, some wandring thoughts in good duties, but I speak of their carelessenes and negligence to prevent wandring thoughts, whereupon follows store, and abundance of them.
and is Common to all the godly, Some wandering thoughts in good duties, but I speak of their carelessness and negligence to prevent wandering thoughts, whereupon follows store, and abundance of them.
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as the fire doth heat, were we troubled that we have brought upon our selves a necessity of wandring and roving from God in his worship, we would take care that this originall corruption should not be fruitfull.
as the fire does heat, were we troubled that we have brought upon our selves a necessity of wandering and roving from God in his worship, we would take care that this original corruption should not be fruitful.
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do not your thoughts accuse you for carelessenes of your thoughts in Gods worship? Were there nothing else to convince the godly of the carelessenes of their thoughts in Gods worship,
do not your thoughts accuse you for carelessness of your thoughts in God's worship? Were there nothing Else to convince the godly of the carelessness of their thoughts in God's worship,
What makes Sabbaths so wearisome to the godly, but this, that they cannot keep their thoughts to God? the more the day and our thoughts suit, the more contentment and delight therein,
What makes Sabbaths so wearisome to the godly, but this, that they cannot keep their thoughts to God? the more the day and our thoughts suit, the more contentment and delight therein,
if the thoughts be but sleighty, the affections will be but sleightly moved; if the thoughts be deeply possessed with a thing, the affections are strongly moved.
if the thoughts be but sleighty, the affections will be but slightly moved; if the thoughts be deeply possessed with a thing, the affections Are strongly 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,
Nay, what is the cause of God's absence in his worship, that the godly cannot see him, feel him, have communion with him? Surely wandering thoughts Are the cause,
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,
if they be absent, God also will be absent, for there is no suitablenes between him and our bodies, a mere bodily worship is fit only for idol God's, that Are all body, God is a Spirit,
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,
3. To teach the godly, and to press them. 1. In their soul-searchings and examinations, to find out their Sins, to Remember their wandering thoughts in God's worship, which Are no small part of the sin of their Souls, especially when we come to look over the manner of the performance of holy duties, forget not our wandering thoughts,
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.
so often do our hearts run out in duty, and sometime long stay out ere they return, especially in such duties wherein we join with Others, to be sure our wandering thoughts would be found to be very many.
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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,
though sometime 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,
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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,
Is not my Doctrine argument sufficient, that they weaken God's worship, i. e. make our Prayers, hearing, cracked vessels that they cannot hold and carry that measure of glory to God, that otherwise they would,
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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,
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,
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.
and out of whose presence is all evil, nothing but evil? Matthew 25.41. Depart, you cursed, Therefore cursed, Because they must depart from God, never to come near him again.
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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,
Will not the name of a curse prevail with us, to persuade us to take heed of wandering thoughts? O Consider when wandering thoughts come to us in holy duties, the curse comes,
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.
Profane 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.
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;
and make it only a bodily exercise without Spirit and life, with a secret but sure blasting of inward spiritual 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.
so they shall have but a shadow, and show of spiritual Wisdom and prudence, Isaiah 29.14. Therefore the Wisdom of the wise shall perish, and the understanding of the prudent shall be hid.
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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.
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:
What is the reason that Christians Are so much shadows and shows 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:
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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,
When they should bear quietly the cross and grieving passages of God's providence, as those who have learned in whatsoever state they Are to be content, knowing they Are in heaviness if need be, they cannot bear,
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.
Quest. By what means may we prevent wanderings in God's worship? Answer First labour the increase of grace: Hebrew 13.9. It is good that the heart be established with grace, i. e.
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,
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,
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.
According to thy thoughts of the worship of God, so muchwhat will thy thoughts be in it, Psalm 48.9. We have Thought of thy loving kindness, o God, in the midst of thy Temple.
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,
and would do it as becomes such occasions, and as may be for profit, he will First separate himself, not pass immediately from Common and trivial matters, to matters of Wisdom,
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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,
but that we should have the same thoughts in God's worship, that we bade 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.
as examination, meditation, prayer, and they do prepare, by stirring up the grace of God, and providing an heavenly assistance to begin with us in the duty.
4. Accustom our selves to meditation, so we shall get a skill of thinking well. Meditation in its nature, is the composing, setling, and congealing of our thoughts.
4. Accustom our selves to meditation, so we shall get a skill of thinking well. Meditation in its nature, is the composing, settling, and congealing of our thoughts.
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I have made a Covenant with mine eies, why should I think on a maid? the eie depends on the minde, else why should he make one Covenant to binde them both? So he argues, I have made a covenant with mine eies,
I have made a Covenant with mine eyes, why should I think on a maid? the eye depends on the mind, Else why should he make one Covenant to bind them both? So he argues, I have made a Covenant with mine eyes,
when thou art hearing or praying, the Devil will cause some sound or other to draw away thy ear, he is that cunning charmer that labours to inchant our ears, he will make us think that we hear some pleasant melody, of our profit,
when thou art hearing or praying, the devil will cause Some found or other to draw away thy ear, he is that cunning charmer that labours to inchant our ears, he will make us think that we hear Some pleasant melody, of our profit,
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Answ. True, therefore when we have done God the best service in his Ordinances that is attainable, these three things must allwaies follow. 1. Sense of our failings.
Answer True, Therefore when we have done God the best service in his Ordinances that is attainable, these three things must always follow. 1. Sense of our failings.
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CHAP. IIII. Of the third hinderance of instant worshipping of God, unpreparednes. PSAL. 57.7. My heart is fixed, oh God, my heart is fixed, I will sing and give praise.
CHAP. IIII. Of the third hindrance of instant worshipping of God, unpreparedness. PSALM 57.7. My heart is fixed, o God, my heart is fixed, I will sing and give praise.
for had the worship its full and due strength, and worth without it, how should the want thereof discommend? But this is clear in the Text, ver. 8. That worship that is performed with a sleepy drousy body, is a weak worship,
for had the worship its full and due strength, and worth without it, how should the want thereof discommend? But this is clear in the Text, ver. 8. That worship that is performed with a sleepy drousy body, is a weak worship,
but the Psalmist here makes the awaking of the body, to be the fruit, and effect of the preparation of the heart, awake my glory, awake lute and harp, I my self will awake early:
but the Psalmist Here makes the awaking of the body, to be the fruit, and Effect of the preparation of the heart, awake my glory, awake lute and harp, I my self will awake early:
1. Remember the Sabbath day, and he that setteth down no particular time when we should remember it, means all time, a signe there is, somewhat more in that day then in other daies, that we must remember it more then any other,
1. remember the Sabbath day, and he that sets down no particular time when we should Remember it, means all time, a Signen there is, somewhat more in that day then in other days, that we must Remember it more then any other,
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and how shall we keep the day holy, if we our selves be unholy? 3. It is the Sabbath of the Lord thy God, as in Revel. 1.10. The Lords day, he hath reserved it for himself:
and how shall we keep the day holy, if we our selves be unholy? 3. It is the Sabbath of the Lord thy God, as in Revel. 1.10. The lords day, he hath reserved it for himself:
the six daies are our daies, allowed us for our occasions, and shall we make no difference between Gods day and our own? If the King will have the coronation day, kept as his day? If a Landlord will have his marriage be kept as his day? we difference the same by change of apparell:
the six days Are our days, allowed us for our occasions, and shall we make no difference between God's day and our own? If the King will have the coronation day, kept as his day? If a Landlord will have his marriage be kept as his day? we difference the same by change of apparel:
What is this but a charge to prepare, when we are commanded to get all our earthly occasions dispatched, ere that day come? And if it be a difficulty so to do,
What is this but a charge to prepare, when we Are commanded to get all our earthly occasions dispatched, ere that day come? And if it be a difficulty so to do,
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yet we must labour, and take pains for that end, and if we must have none of our occasions to do on the Lords day, which are lawfull all the six daies, much lesse must we have our sinfull occasions to do on that day, which are never lawfull.
yet we must labour, and take pains for that end, and if we must have none of our occasions to do on the lords day, which Are lawful all the six days, much less must we have our sinful occasions to do on that day, which Are never lawful.
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but of the godly he saith, their conversation is in heaven, i. e. as men by the help of their feet, carrying them from place to place, do converse amongst men;
but of the godly he Says, their Conversation is in heaven, i. e. as men by the help of their feet, carrying them from place to place, do converse among men;
then our minde, will and affections, must be in speciall compasse, and under speciall command: and that will not be without preparation, we have them not at a beck.
then our mind, will and affections, must be in special compass, and under special command: and that will not be without preparation, we have them not At a beck.
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so doth it plainly command preparation, in particular parts of Gods worship. For hearing the Word of God, Jer. 4.3. Break up the fallow ground of your hearts, and sowe not among thornes:
so does it plainly command preparation, in particular parts of God's worship. For hearing the Word of God, Jer. 4.3. Break up the fallow ground of your hearts, and sow not among thorns:
be filled with the spirit, and then sing, Ephes. 5.18, 19. For the passover: the paschall lamb was not to be killed till the fourteenth day of the moneth: Exod. 12.6. but it was to be taken up on the tenth day, ver.
be filled with the Spirit, and then sing, Ephesians 5.18, 19. For the passover: the paschal lamb was not to be killed till the fourteenth day of the Monn: Exod 12.6. but it was to be taken up on the tenth day, ver.
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When the people were to hear the Word from Gods own mouth, he commanded, Exod. 19.10, 11. That they should be sanctified two daies together, Go sanctify the people to day and to morrow,
When the people were to hear the Word from God's own Mouth, he commanded, Exod 19.10, 11. That they should be sanctified two days together, Go sanctify the people to day and to morrow,
Joel 2.15, 16. Sanctify a Fast: and how shall the people be fitted? Sanctify the Congregation. When God was about to bring inexpressible evil upon his people,
Joel 2.15, 16. Sanctify a Fast: and how shall the people be fitted? Sanctify the Congregation. When God was about to bring inexpressible evil upon his people,
but not without preparation, Amos 4.12. The like command lies upon vows, which are the companions of extraordinary speciall praier, Eccles. 5.4, 5, 6. The summe of this first argument, to prove, that the want of preparation doth weaken the worship of God, is this ▪ To want that which God hath commanded as an help to his worship, ordinary and extraordinary, is to weaken that worship.
but not without preparation, Amos 4.12. The like command lies upon vows, which Are the Sodales of extraordinary special prayer, Eccles. 5.4, 5, 6. The sum of this First argument, to prove, that the want of preparation does weaken the worship of God, is this ▪ To want that which God hath commanded as an help to his worship, ordinary and extraordinary, is to weaken that worship.
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therefore to want preparation, is to weaken that worship. 2. The examples of the servants of God agreeable to this command, Psal. 26.6. I will wash mine hands in innocency, so will I compasse thine Altar, oh God:
Therefore to want preparation, is to weaken that worship. 2. The Examples of the Servants of God agreeable to this command, Psalm 26.6. I will wash mine hands in innocency, so will I compass thine Altar, o God:
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when they went to do the service of the Tabernacle, Exod. 30.18, 19, 20. This no doubt was exemplary to the people, to teach them with what preparation they should worship God,
when they went to do the service of the Tabernacle, Exod 30.18, 19, 20. This no doubt was exemplary to the people, to teach them with what preparation they should worship God,
because their hands were full of blood, cruell hands, and must be washed, 2 Chron. 35.6. It was Iosiahs command, that the Priests should prepare themselves, and sanctify their brethren against the passeover:
Because their hands were full of blood, cruel hands, and must be washed, 2 Chronicles 35.6. It was Josiahs command, that the Priests should prepare themselves, and sanctify their brothers against the passover:
what a pithy letter did Hezekiah write to his Subjects, to fit them for the passeover, 2 Chron. 30. A letter of instruction, shewing them how they should prepare themselves, a letter of exhortation, pressing them thereto, a letter of consolation, shewing the benefits that would thence flow,
what a pithy Letter did Hezekiah write to his Subject's, to fit them for the passover, 2 Chronicles 30. A Letter of instruction, showing them how they should prepare themselves, a Letter of exhortation, pressing them thereto, a Letter of consolation, showing the benefits that would thence flow,
3. God hath generally put it into the mindes of men, as a point of wisdom, to make preparation for matters of lesse moment, Prov. 24. 2•. prepare thy work without, and make it ready for thy self in the field, and afterwards build thine house.
3. God hath generally put it into the minds of men, as a point of Wisdom, to make preparation for matters of less moment, Curae 24. 2•. prepare thy work without, and make it ready for thy self in the field, and afterwards built thine house.
When men build an house, they first bring materialls to the hill, (as we say) and then fit and prepare those materialls, that they may sit the work intended,
When men built an house, they First bring materials to the hill, (as we say) and then fit and prepare those materials, that they may fit the work intended,
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the horse is not used in battell out of hand, nor will any ordinary common horse serve for that end, but the horse is prepared against the day of battell, by exercising unto warlike skill, by fit keeping, by harnessing.
the horse is not used in battle out of hand, nor will any ordinary Common horse serve for that end, but the horse is prepared against the day of battle, by exercising unto warlike skill, by fit keeping, by harnessing.
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Men prepare their ground by mannuring and plowing, ere they cast in the seed, Isa. 28.24, 25, 26. Doth the plow-man plow all day to sowe? doth he open and break the clods of his ground? when he hath made plain the face thereof, doth he not cast abroad the sirches,
Men prepare their ground by manuring and plowing, ere they cast in the seed, Isaiah 28.24, 25, 26. Does the plowman blow all day to sow? does he open and break the clods of his ground? when he hath made plain the face thereof, does he not cast abroad the sirches,
and scatter the cummin, and cast in the principall wheat, and the appointed barley and the rie in their place? And why doth he thus prepare the ground, ere he sowe? ver. 26. for his God doth instruct him unto discretion, and doth teach him.
and scatter the cummin, and cast in the principal wheat, and the appointed Barley and the rye in their place? And why does he thus prepare the ground, ere he sow? ver. 26. for his God does instruct him unto discretion, and does teach him.
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Is it wisdom to prepare, ere we build a materiall house for man to dwell in? And is it not much more wisdom to prepare for that house, that it want nothing, which must entertain the God of heaven? Isa. 66.1, 2. Heaven and earth are Gods, he hath made them, and they are ready prepared:
Is it Wisdom to prepare, ere we built a material house for man to dwell in? And is it not much more Wisdom to prepare for that house, that it want nothing, which must entertain the God of heaven? Isaiah 66.1, 2. Heaven and earth Are God's, he hath made them, and they Are ready prepared:
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but are pr•pared in the week for that day, and we should condemn a man of uncomelines & rudenes, of rashnes & indiscretion that should come unprepared in body.
but Are pr•pared in the Week for that day, and we should condemn a man of uncomeliness & rudeness, of rashness & indiscretion that should come unprepared in body.
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had they n•w clothes they would come as well as any, and the reason why this doth hinder them, is, beca••• a•l m•• t•ke ••re to come i• ••••l• 〈 ◊ 〉 th•s to the C••r•h, •n• they should be 〈 … 〉 b•dy.
had they n•w clothes they would come as well as any, and the reason why this does hinder them, is, beca••• a•l m•• t•ke ••re to come i• ••••l• 〈 ◊ 〉 th•s to the C••r•h, •n• they should be 〈 … 〉 b•dy.
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If the body cannot come well into the presence of man without preparation, can the soul come well into the presence of God without preparation to worship him? The body comes to meet men, the soul to meet God:
If the body cannot come well into the presence of man without preparation, can the soul come well into the presence of God without preparation to worship him? The body comes to meet men, the soul to meet God:
and we trim the handmaid, but not the mistris, that which hath least use in the present occasion, not that which hath most, just as if you should trim the ho•se you ride upon to Church,
and we trim the handmaid, but not the mistress, that which hath least use in the present occasion, not that which hath most, just as if you should trim the ho•se you ride upon to Church,
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As when the Lord said to the man that wanted the wedding garment, Friend, how camest thou hither, not having a wedding garment? What? come a wedding and not have on a wedding garment? The argument was so sensible and plain, that he was speechles.
As when the Lord said to the man that wanted the wedding garment, Friend, how camest thou hither, not having a wedding garment? What? come a wedding and not have on a wedding garment? The argument was so sensible and plain, that he was speechless.
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So when God shall say to us, as he will do at the last day, ••i•nd, didst not thou prepare thy ground for thy seed? What? and not thy heart for my worship? This shall be so sensible and manifest an argument,
So when God shall say to us, as he will do At the last day, ••i•nd, didst not thou prepare thy ground for thy seed? What? and not thy heart for my worship? This shall be so sensible and manifest an argument,
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1. Rashnes, a rash heart is an unprepared heart, and begins the unpreparednes of the heart at the highest faculty of the soul, the minde: Eccles. 5.2. Be not rash w•th thy mouth, nor let thine heart be hasty to utter any thing before God.
1. Rashness, a rash heart is an unprepared heart, and begins the unpreparedness of the heart At the highest faculty of the soul, the mind: Eccles. 5.2. Be not rash w•th thy Mouth, nor let thine heart be hasty to utter any thing before God.
how matters may best be done, and hovv not, and hereby the mold and patern of things is made in the minde, according to which the outward man doth them,
how matters may best be done, and how not, and hereby the mould and pattern of things is made in the mind, according to which the outward man does them,
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and vvithout this a man is not fit to do any thing, (much lesse the vvorship of God) for he doth the same in great part vvithout the soul, is carried thereunto by the force of sense and blinde affection,
and without this a man is not fit to do any thing, (much less the worship of God) for he does thee same in great part without the soul, is carried thereunto by the force of sense and blind affection,
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and brings a man into a snare, he should have better considered afore••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.
and brings a man into a snare, he should have better considered afore••nd: Eccles. 5.6. Say not thou before the Angel, It was an error, why should God be angry At thy voice? do not so Voelli, as that afterwards thou Shouldst have cause to say, thou Wertenberg mistaken, that were to make God angry with thee.
To vvorship God rashly, is not to consider of six things before vve go about any part of Gods solemn vvorsh•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.
To worship God rashly, is not to Consider of six things before we go about any part of God's solemn vvorsh•p. 1. The Persons worshipping. 2. The person worshipped. 3. The worship it self. 4. The means of assistance and acceptance. 5. The manner. 6. The end.
2. We must consi•er the person worshipped: Eccles. 5.2. Be not •ash with thy mouth, Why? God is in heaven, thou hast to do with an high, holy, powerfull God;
2. We must consi•er the person worshipped: Eccles. 5.2. Be not •ash with thy Mouth, Why? God is in heaven, thou hast to do with an high, holy, powerful God;
ou• 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,
ou• 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 God's 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.
and they that have no strength nor worth, had need by faith depend upon him that hath perfection, Hebrew 11.4. Faith, depending upon christ for assistance and acceptance, did make Abel's sacrifice excel 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.
5. We must Consider the manner of God's worship, how God will be worshipped, with inward affections and the life of them, with willingness and cheerfullnesse, with Reverence, love, humility, Repentance, faith, Eccles. 5.1.
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.
If we Consider not of these things before we worship God, we Are rash and not prepared, and the more serious, solemn and Set any worship is At any time, the more must we Consider of them.
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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:
2. The second part of an unprepared heart, is profaneness or unholiness of heart. Profaneness and unholiness Are all one, Ezekiel 22.26. They put no difference between the holy and profane:
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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 from the holy Way, and nothing but Repentance will wash away this defilement. Jeremiah 4.14. O Ierusalem, wash thine heart from wickedness, how long shall thy vain thoughts lodge within thee? To come Therefore to worship God with since unrepented of, is to come with a defiled heart, Ezekiel 23.38. they have defiled my sanctuary, and Profaned my Sabbaths:
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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,
they Come from their Idolatry unto the sanctuary of God without Repentance, and so they Profaned it, by making no difference between it and an unholy place,
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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:
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:
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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.
though ceremonial, hindering them from preparedness unto the passover till they were washed: shadowing out that defilement we get by touching since and Sinners, which Are dead things; Exod 2.48.
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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:
and so Common ordinary thoughts and affections, inreference to holy worship, Are profane and unholy, and make the heart a profane vessel. Neh 13.17. Nehemiah did contend with the Nobles, Because they did profane the Sabbath:
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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,
How did they profane the Sabbath? viz. in suffering wares to be sold, and Tradesmen to be employed in their trades on the sabbath-day, much more did they that were employed in them profane the Sabbath,
Those shoes, those affections whereby wee tread upon the earth, converse with men, and with earthly occasi•ns, must be put off when wee come to Worship God, else they will make our hearts unholy and uncleane, because common.
Those shoes, those affections whereby we tread upon the earth, converse with men, and with earthly occasi•ns, must be put off when we come to Worship God, Else they will make our hearts unholy and unclean, Because Common.
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or may have an indifferencie, or carlesnes of spirit, that he could as well let it alone as do it, a spirit of lukewarmenes, that doth neither strongly incline to the Worship of God,
or may have an indifferency, or carlesnes of Spirit, that he could as well let it alone as do it, a Spirit of lukewarmness, that does neither strongly incline to the Worship of God,
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:
till God work a will in a man to that which is good, he hath none) but also a want of readiness in grace to be put in exercise in God's worship, by reason of spiritual 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,
the case of the wise Virgins, who by reason of their slumbering, had their lamps to trim when the bridegroom was coming, ere they could be prepared, the orb of grace grew low,
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,
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,
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.
and not there rest, but we must be clothed with heavenly thoughts, affections, graces, have them in a readiness to express themselves in the worship of God.
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,
the wedding garment is our fitness and disposednes unto the ordinances, by reason of certain heavenly suitable dispositions in a readiness in our Souls, appearing to Almighty God,
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,
we must not only 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,
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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.
and so it is one thing to have a general fitness for the ordinances, Another thing to have a particular and present fitness At this and that time, for this and that Ordinance.
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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 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 fitness for that Ordinance.
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as to bring speciall judgements of si•knes, •eaknes and death upon them, as the Corinthians did, 1 Cor. 11. 3•. for a particular act of unworthy receiving;
as to bring special Judgments of si•knes, •eaknes and death upon them, as the Corinthians did, 1 Cor. 11. 3•. 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 diffērence therefore betweene them at that time,
for God does not so correct for unavoidable infirmities, but for carelessness, for God did not so afflict them At other times, there was Some diffenrence Therefore between them At that time,
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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.
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 Exampl.
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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, th•t Gods glory and our soules good must be our speciall aimes in Gods worship.
1. A rash heart, that does not Consider what a poor creature it is that does worship, what an high and holy God he is that is worshipped, what an holy and high Way God's worship is, that christ is our strength and acceptance, that God will be worshipped inwardly and spiritually, th•t God's glory and our Souls good must be our special aims in God's worship.
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because there will be but a m•asure of grace and readines to exerc•se grace in the heart, perfection of these alone will bring perfection of fitnes to worship God.
Because there will be but a m•asure of grace and readiness to exerc•se grace in the heart, perfection of these alone will bring perfection of fitness to worship 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,
Nay I appeal 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 stir up their graces,
and doe l•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.
and do l•oke upon the r preparation with eyes awaked and clear fighted in measure, do they not see but little preparation? rather what they want then what they have, there is such difference between the one and the other.
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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.
so corruption, on the contrary, does make a man backward thereto, nay forward to since, this is that Paul Says, Rom. 7.21. When I would do good, evil is present with me.
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,
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 since rather of carelessness,
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,
So when we have been careless of our watch, as we generally Are, and have let lose our thoughts, affections, Speeches, we think to pray, hear, meditate, with the same spiritual life and strength, that we have formerly done,
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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.
But we abuse our callings and comforts, to make us unfit for God's worship, and that we do three ways. 1. We spend too much affection upon them. 2. Too much time. 3. Too much labour.
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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:
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:
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;
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;
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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.
Is not the reason rendered, why Cares immoderate do unfit us for God's worship? Luk. 21.34. Take heed that your hearts be not overcharged with surfeiting and Drunkenness, and Cares of this life.
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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.
If we be At any time busied about the worship of God, our hearts will go After our covetousness, the good things we have coveted will have our thoughts and affections, when God should have them.
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,
It is vain for you to rise early, to fit up late, showing 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,
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,
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,
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.
unless 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.
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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.
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.
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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.
Satan is more God's enemy then ours, Because God Stands more directly opposite unto him then we do. God is the greatest good: Satan is the greatest evil.
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,
When did Satan put that Thought into Judas heart of betraying christ, but when the passover did approach? And experience tells the godly, that they have never more confusion of thoughts,
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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 will the Spirit lay out more, when lesser is not prized and improved? The Spirit of God does always move and provoke the soul unto all the will of God,
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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,
would have us be vigilant, upon this ground, that Satan walks about, seeking whom he may devour, does he not give us to understand, that the more careless 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,
and the more watchful we Are, the less harm can he do us? This was our Saviors counsel to his three Disciples in the garden in the very hour of temptation, watch and pray, that you enter not into temptation, implying, that it is not sufficient for the preventing of Satan temptations to perform duties,
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:
It is not duties that weaken Satan, but duties performed in the power of the Spirit, Gall 5.16. walk in the Spirit, and you shall not fulfil the Lustiest of the Flesh:
and herein doe his instruments imitate him, as a way of more effectuall deceiving, 2 Cor. 11.13, 14, 15. so that duties performed unpreparedly do more advantage Satan then otherwise.
and herein do his Instruments imitate him, as a Way of more effectual deceiving, 2 Cor. 11.13, 14, 15. so that duties performed unpreparedly do more advantage Satan then otherwise.
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2. When the heart is unprepared, the spirit of God is withdrawne, for that is the principall cause of the unpreparednes of the heart, the absence of the spirit,
2. When the heart is unprepared, the Spirit of God is withdrawn, for that is the principal cause of the unpreparedness of the heart, the absence of the Spirit,
and if the spirit be absent in any measure, the greatest enemy and opposite of Satan is absent, the light and power of the soul is absent, light to discerne Temptations, and power to resist them;
and if the Spirit be absent in any measure, the greatest enemy and opposite of Satan is absent, the Light and power of the soul is absent, Light to discern Temptations, and power to resist them;
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and faith being weakned, Satans temptations are strengthened, for faith is the shield that quencheth the fiery darts of the Devil, Ephes. 6.16. The lesse use of faith in the heart, the more fire in Satans temptations.
and faith being weakened, Satan temptations Are strengthened, for faith is the shield that quenches the fiery darts of the devil, Ephesians 6.16. The less use of faith in the heart, the more fire in Satan temptations.
if the soul be out of the way of assistance in duty, as in unpreparednes it is, what comfort or chear can it have to go about the worship of God? It will be full of doubts and fears,
if the soul be out of the Way of assistance in duty, as in unpreparedness it is, what Comfort or cheer can it have to go about the worship of God? It will be full of doubts and fears,
The worship of God cannot be so well performed by the servants of God without preparation, a signe they are not alwaies fit to worship God, a signe of their imperfection:
The worship of God cannot be so well performed by the Servants of God without preparation, a Signen they Are not always fit to worship God, a Signen of their imperfection:
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Hence the Apostle saith, we are his workmanship, created in Christ Jesus unto good works, Ephes. 2.10. our first creation unto good works, was not in Christ Jesus:
Hence the Apostle Says, we Are his workmanship, created in christ jesus unto good works, Ephesians 2.10. our First creation unto good works, was not in christ jesus:
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What greater evil, then to be allwaies out of frame to what is good, any further then the heart is set in temper? All evils of punishment do spring from the distemper of the heart,
What greater evil, then to be always out of frame to what is good, any further then the heart is Set in temper? All evils of punishment do spring from the distemper of the heart,
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and stirred up grace unto particular act and exercise, how should they be sit to worship God that have no grace at all, no generall reddines? Unregenerate men may read, pray, hear the word, receive the Sacraments,
and stirred up grace unto particular act and exercise, how should they be fit to worship God that have no grace At all, no general readiness? Unregenerate men may read, pray, hear the word, receive the Sacraments,
And what a misery is it to be unfit for Gods service, which is the best work we can do, a work we shall never repent of, a work that tends to Gods glory,
And what a misery is it to be unfit for God's service, which is the best work we can do, a work we shall never Repent of, a work that tends to God's glory,
would he not think himself in a miserable temper? Nay, suppose a man should finde himself unfit to do for the best friend he hath in the world, that which he would have him to do,
would he not think himself in a miserable temper? Nay, suppose a man should find himself unfit to do for the best friend he hath in the world, that which he would have him to do,
and what might pleasure and honour him, but fit to do the minde of his greatest enemy, would he not think himself in an evil and lamentable temper? So it is with unregenerate men, they are fit to do their own occasions, fit to do against Gods minde,
and what might pleasure and honour him, but fit to do the mind of his greatest enemy, would he not think himself in an evil and lamentable temper? So it is with unregenerate men, they Are fit to do their own occasions, fit to do against God's mind,
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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.
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 disp•sition of the soul, no not heaven it self, could an unregenerate man come thither, no more then a man comming from hell,
Change of place will not change the disp•sition of the soul, no not heaven it self, could an unregenerate man come thither, no more then a man coming from hell,
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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,
should not they suit themselves according to the presence they come unto, and the work they go about? Does not reason teach as much? Can we without fault less prepare for Eternal ways,
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,
and propounding God's glory as their aim and end, and making Some spiritual use of passages therein by meditation, often raising up their thoughts and Desires to heaven,
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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,
4. The times of their vacancy from their callings, and of liberty, they spend in empty and unprofitable ways, letting lose their thoughts and Speeches unto vain and empty things, which tend to no profit,
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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,
as salt, or wind up the same with Some good discourse, or with prayer, or with Some heavenly thoughts, their bodies would be more fit for God's worship,
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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,
Herein, I persuade my self, the godly that use our Saturday Markets, do exceedingly fail, in that they do come home so late, not through necessity of business,
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.
What is this but to make Idols of the ordinances, to make God's of them, to think they can help our hearts without any further help? only God can help the heart without any other help, no Ordinance can help our hearts without the help of other ordinances.
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.
and the Spirit of love, and thou know aforehand what would help or hinder thee in the worship of thy heavenly father, thou wilt avoid the one, and use the other.
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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,
that the words of the wise Are as nails fastened by the Masters of the assemblies, and consequently the more lose any nail of Wisdom sticks in the heart of the godly, the more and harder blows must be given,
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.
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 pinnacle 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.
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.
and Therefore not the ordinary Way of preservation, we may gather that from the Devils leaving out part of the scripture [ in all thy ways ] without which it would not have served his turn.
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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,
The like is Here, thou Comest to an Ordinance to find God, to get good to thy soul, with an unprepared heart, thou now puttest God to go out of his Way,
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,
1. It is a presuming of God's mercy and Goodness, that he will be good above all he hath revealed, which does imply a secret unthankfullnes for God's mercy revealed,
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:
God Says, he will bow his ear to the prepared heart, Psalm 10.17. We say, God will draw near to us, though unprepared, and this we profess when we come unpreparedly to seek God:
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.
Here is the cause we Are not prepared, and so we Are like the deaf adder, (Psalm 58.4, 5.) upon whom the charmer cannot prevail, charm he never so wisely, Because his ears Are stopped.
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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:
but Light also, to discover the sinfullnes of the soul. When David found help in the sanctuary, Psalm 73.17. his Comfort was abated from sighed 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 comf•rt. 2. The benefit of preparation. •. The more we prepare our selves, the more in ordinary course we finde God.
so if we find God in unpreparedness, our Comfort will be more mixed comf•rt. 2. The benefit of preparation. •. The more we prepare our selves, the more in ordinary course we find 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,
Indeed, God does sometime 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 near to them,
But ordinarily the godly finde God according to their preparati•n• hereto the curr••t of • r p••••e •oth b•are witnesse (they that seeke the Lord shall praise him, Psal. •2. 26. open your g••es, and the king of glory shall come in, Psal. 24. ••.
But ordinarily the godly find God according to their preparati•n• hereto the curr••t of • r p••••e •oth b•are witness (they that seek the Lord shall praise him, Psalm •2. 26. open your g••es, and the King of glory shall come in, Psalm 24. ••.
2. Some of the godly complain of difficulty of understanding, and weaknes of memory, but if they prepare, God will clear and open their understandings.
2. some of the godly complain of difficulty of understanding, and weakness of memory, but if they prepare, God will clear and open their understandings.
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3. Others of the godly complain they cannot finde peace and sweet communion with God, they have prayd, heard the Word, received the Sacrament, yet cannot finde peace.
3. Others of the godly complain they cannot find peace and sweet communion with God, they have prayed, herd the Word, received the Sacrament, yet cannot find peace.
There is a promise, Job 11.13, 14, 15. If thou prepare thine heart, and stretch out thine hands towards him, &c. Then shalt thou lift up thy face without spot.
There is a promise, Job 11.13, 14, 15. If thou prepare thine heart, and stretch out thine hands towards him, etc. Then shalt thou lift up thy face without spot.
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This is made an helpe unto p ayer, Lam. 3.40, 41. Let us search and try our wayes, let us lift up our hearts with our hands, so, Psal. 4.4.5. Commune with your own hearts, offer to God the sacrifices of righteousnes: thou must be a soul-searcher.
This is made an help unto p air, Lam. 3.40, 41. Let us search and try our ways, let us lift up our hearts with our hands, so, Psalm 4.4.5. Commune with your own hearts, offer to God the Sacrifices of righteousness: thou must be a soul-searcher.
2. What particular failings have lately escaped thee, that m•ght specially indispose thy soul. 3. What graces are specially to be exercised in the worship we go about.
2. What particular failings have lately escaped thee, that m•ght specially indispose thy soul. 3. What graces Are specially to be exercised in the worship we go about.
4. What are the speciall occasions for which our souls desire to meet God. 2. Meditation, Psal. 119.59. David will looke over his way•s on every si•e, ere he will set his feet into Gods wayes.
4. What Are the special occasions for which our Souls desire to meet God. 2. Meditation, Psalm 119.59. David will look over his way•s on every si•e, ere he will Set his feet into God's ways.
Before I leave this point of preparation, the want whereof doth weaken that worship of God which we performe, I will take occasion to answer some cases of conscience, which may fall in the way of the people of God,
Before I leave this point of preparation, the want whereof does weaken that worship of God which we perform, I will take occasion to answer Some cases of conscience, which may fallen in the Way of the people of God,
that it is an ordinary ordinance, appeares, in that it is oft to be celebrated, and that without the condition of speciall and extraordinary occasions, 1 Cor. 11.25.26.
that it is an ordinary Ordinance, appears, in that it is oft to be celebrated, and that without the condition of special and extraordinary occasions, 1 Cor. 11.25.26.
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do this as oft as ye drink it, in remembrance of me, for as oft as ye eat this bread, &c. It is an ordinance often to be used, without speciall occasion,
do this as oft as you drink it, in remembrance of me, for as oft as you eat this bred, etc. It is an Ordinance often to be used, without special occasion,
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but the covenant is of force without the seal, therefore the promise is called an immutable thing, Heb. 6.18. the seal doth but increase the validity and force of the covenant, add a further degree and measure.
but the Covenant is of force without the seal, Therefore the promise is called an immutable thing, Hebrew 6.18. the seal does but increase the validity and force of the Covenant, add a further degree and measure.
and the word in the Sacrament, but diversly dispenced, to the ear in a sermon, to the eie and hand, mouth and stomack in the Sacrament, these senses are appointed to help faith to embrace the promise.
and the word in the Sacrament, but diversely dispensed, to the ear in a sermon, to the eye and hand, Mouth and stomach in the Sacrament, these Senses Are appointed to help faith to embrace the promise.
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2. Suppose Christs body were present in the Sacrament, was it not so at the passeover and supper? yet we do not reade, that in those Ordinances they did shew more reverence to his bodily presence,
2. Suppose Christ body were present in the Sacrament, was it not so At the passover and supper? yet we do not read, that in those Ordinances they did show more Reverence to his bodily presence,
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But that he would not in this Ordinance have them to worship his bodily presence? but intended to admit them unto familiar and honourable converse with him.
But that he would not in this Ordinance have them to worship his bodily presence? but intended to admit them unto familiar and honourable converse with him.
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not an Image of me, but me speaking in you, as he speaketh in a speciall case, Mat. 10.20. It is not you that speak, but the spirit of your Father that speaketh in you.
not an Image of me, but me speaking in you, as he speaks in a special case, Mathew 10.20. It is not you that speak, but the Spirit of your Father that speaks in you.
Examination must go before repentance, and repentance must break up the fallow ground ere the seed of the word be sown: 1 Pet. 2.1, 2. When it is said, Lay aside all malice, and guile,
Examination must go before Repentance, and Repentance must break up the fallow ground ere the seed of the word be sown: 1 Pet. 2.1, 2. When it is said, Lay aside all malice, and guile,
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2. The Apostle had just occasion, at that time more punctually and precisely, both to declare the institution and manner of preparation, that he might root out the disorders and unworthy receivings, that were deeply and strongly fastned amongst the Corinthians, and brought down from heaven eminent expressions of wrath and displeasure.
2. The Apostle had just occasion, At that time more punctually and precisely, both to declare the Institution and manner of preparation, that he might root out the disorders and unworthy receivings, that were deeply and strongly fastened among the Corinthians, and brought down from heaven eminent expressions of wrath and displeasure.
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for if eve•y part of the Covenant be not kept, all is void, nay the substance and summe of the Covenant is in every Sermon, viz. that God will be ours,
for if eve•y part of the Covenant be not kept, all is void, nay the substance and sum of the Covenant is in every Sermon, viz. that God will be ours,
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but adoration, a gesture of worship, as the Papists themselves acknowledge, who professe they kneel, in regard of the reall presence, and wonder that we deny the reall presence, and yet kneel.
but adoration, a gesture of worship, as the Papists themselves acknowledge, who profess they kneel, in regard of the real presence, and wonder that we deny the real presence, and yet kneel.
And indeed, if there be no more in the supper, then in the word, why do we use a gesture in the Sacrament that signifieth more? If opinion of greater preparation due to the Sacrament,
And indeed, if there be no more in the supper, then in the word, why do we use a gesture in the Sacrament that signifies more? If opinion of greater preparation due to the Sacrament,
2. The seldom, and so more solemn use of this Ordinance, monethly, or quarterly, or yearly, more like an extraordinary then an ordinary Ordinance of God, which might lawfully be used every Lords day, hath furthered this opinion,
2. The seldom, and so more solemn use of this Ordinance, monthly, or quarterly, or yearly, more like an extraordinary then an ordinary Ordinance of God, which might lawfully be used every lords day, hath furthered this opinion,
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for were it used as often as the Word on the Lords day, as it lawfully might, men would not think it of more weight and consequence, then the Word preached.
for were it used as often as the Word on the lords day, as it lawfully might, men would not think it of more weight and consequence, then the Word preached.
2. Considering this Ordinance so seldom used, there may be some reason rendered of the Ministers speciall care to prepare the people before the Sacrament.
2. Considering this Ordinance so seldom used, there may be Some reason rendered of the Ministers special care to prepare the people before the Sacrament.
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But all may not receive the Sacrament, for that is the seal of the Covenant, and the seal doth belong to none but them, who by the Word are brought into the Covenant.
But all may not receive the Sacrament, for that is the seal of the Covenant, and the seal does belong to none but them, who by the Word Are brought into the Covenant.
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for those duties of examination, meditation, praier, which do prepare us for the Word, do not onely stirre up those affections and graces, that are more properly requisite unto the Word,
for those duties of examination, meditation, prayer, which do prepare us for the Word, do not only stir up those affections and graces, that Are more properly requisite unto the Word,
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4. Though there be some defect in thy preparation before thou didst come, yet if thy hearts desire be set to seek and finde the Lord, he will have such respect to the praiers of the Congregation, that he will pardon thy unpreparednes,
4. Though there be Some defect in thy preparation before thou didst come, yet if thy hearts desire be Set to seek and find the Lord, he will have such respect to the Prayers of the Congregation, that he will pardon thy unpreparedness,
so 2 Chron. 30.18, 19, 20. Many of the people, whose hearts were prepared, yet were ceremonially unclean, did eat the passeover, contrary to the law,
so 2 Chronicles 30.18, 19, 20. Many of the people, whose hearts were prepared, yet were ceremonially unclean, did eat the passover, contrary to the law,
Answ. A day of fasting ought to be kept from even to even, Levit. 23.32. therefore to be known before the morning, and they that hinder such knowledge of it, are like to bear their sinne.
Answer A day of fasting ought to be kept from even to even, Levit. 23.32. Therefore to be known before the morning, and they that hinder such knowledge of it, Are like to bear their sin.
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Answ. Not so, God may give thee the substance of preparation, disposednes of heart, but deny the circumstances of preparation, viz. time and performance of preparing duties.
Answer Not so, God may give thee the substance of preparation, disposednes of heart, but deny the Circumstances of preparation, viz. time and performance of preparing duties.
but the rule thereof, is the measure of the souls unpreparednes. God hath commanded extraordinary preparation for extraordinary duties, because the heart usually is extraordinarily unfit:
but the Rule thereof, is the measure of the Souls unpreparedness. God hath commanded extraordinary preparation for extraordinary duties, Because the heart usually is extraordinarily unfit:
but suppose by affliction, or some other way, the heart be more then ordinarily prepared, then extraordinary preparation is not required, for it is allready done some other way;
but suppose by affliction, or Some other Way, the heart be more then ordinarily prepared, then extraordinary preparation is not required, for it is already done Some other Way;
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though thou canst not do a lesser, when that not doing of the lesse, doth not proceed from any known and willing neglect of thine, which alters the case.
though thou Canst not do a lesser, when that not doing of the less, does not proceed from any known and willing neglect of thine, which alters the case.
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To be sure, this case may put the godly in minde, what need they have to keep their hearts continually in a good frame, that so they may have a continuall preparednes unto every good work.
To be sure, this case may put the godly in mind, what need they have to keep their hearts continually in a good frame, that so they may have a continual preparedness unto every good work.
when thou therefore hast prepared thy self, thou hast done part of thy duty, thou must not now stay from going about the Ordinances, which is a further part of thy duty, till thou be sensible of thy preparednes, which is part of the successe, and so Gods part:
when thou Therefore hast prepared thy self, thou hast done part of thy duty, thou must not now stay from going about the Ordinances, which is a further part of thy duty, till thou be sensible of thy preparedness, which is part of the success, and so God's part:
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Quest. Suppose I finde God helping my heart in preparation, and withdrawing himself in the worship prepared unto, there my heart is dead, carelesse, what should I then do?
Quest. Suppose I find God helping my heart in preparation, and withdrawing himself in the worship prepared unto, there my heart is dead, careless, what should I then do?
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:
2. Set awork thy faith in the promise, the condition whereof thou hast in thy heart: Psalm 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.
these two go together, if God do prepare the heart, he will bow the ear, he will do thee good, thou Mayest believe it, thy preparation is an earnest, a pledge, thou Mayest thereby help thy faith.
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.
3. Thou must difference the different effects of God's presence, or Else thou Mayest wrong God as well as thy self, to say he was not with thee, when yet he was.
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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:
but also there Are more inward, and reserved fruits of his presence, as sense of want, sorrow for want, desire of enjoyment, willingness unto further duties, to find that which we want in Some:
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,
Their eyes were held that they could not know him, yet afterwards, when they did know him, they remembered that they had sufficient evidence of his presence,
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,
Because sometime their eyes Are altogether pitched upon those more evident fruits of his presence, sometime 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,
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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,
Their desire is, that the new moon, and Sabbath were gone, laid down interrogatively, to show the greater vehemency and earnestness of it, When will the new moon be gone,
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.
The reason of their desire that the new moon and Sabbath were gone, is, that they might fell corn, that they might follow their worldly occasions wherein they would oppress.
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:
Ans. At every new moon, or in the beginning of every Monn they had a great solemnity, special sacrificing to God, Numb. 28.11. a solemn feast day, Psalm 81.3. wherein they were wont to hear from God by the Prophets:
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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.
for in the weekly Sabbath and day of atonement or humiliation, they might do no work, Levit. 23.3.28. and on the other Sabbaths, or days of rest, feast days, they might do no servile work, Levit. 23.7. which is expounded in case of the passover, 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,
no manner of work shall be done, save about that which every man must eat, no work might be done but about providing meat for the feast, they might not do any work of service,
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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,
They Therefore wish the new moon, and Sabbath gone, that they might fell corn, Because that was forbidden work in those times and seasons, they Are Therefore weary of them,
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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.
when all their desire was that they were gone? whence we have just occasion to lay ground for handling a fourth hindrance of our earnest worshipping of God.
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;
This people being weary of the new moon and Sabbath, instead of setting their hearts upon solemn worship of God therein performed, they Set their hearts upon the end of the same, they do not say, Oh when will the new moon and Sabbath come? or, Oh that they would stay long;
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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.
or to go back, they pass not away fast enough, and if the end of these solemn services have all the heart, what shall God have in the performance of them? This God complains of, both in Priests and people, Malachi 1.13. That they had said of his worship, What a weariness is it? and that worship is poorly performed, which is but a weary worship.
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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:
Though Some take this place otherwise, yet this sense suits well with that despising of God's name, blamed, vers. 6.7. for what a man thinks meanly of, he will be weary of:
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and what did their offering of the blinde, lame, sick, torn, manifest, but wearines of G•ds worship, that it was a burden? the actions of the weary and tired, are blinde, sicke, lame, divided and distracted actions.
and what did their offering of the blind, lame, sick, torn, manifest, but weariness of G•ds worship, that it was a burden? the actions of the weary and tired, Are blind, sick, lame, divided and distracted actions.
doth call upon the people of God not to be weary of well doing, doth he not give them to understand, that wearines will be an hinderance to them in well doing? and therefore they must not give way unto it,
does call upon the people of God not to be weary of well doing, does he not give them to understand, that weariness will be an hindrance to them in well doing? and Therefore they must not give Way unto it,
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1. Willingnes, or desire, makes any action strongly to be performed, when there is a sutablenes or agreement betwixt the will and the action, a man doth chuse to do it,
1. Willingness, or desire, makes any actium strongly to be performed, when there is a suitableness or agreement betwixt the will and the actium, a man does choose to do it,
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The fervent worshipping of God, prophesied of in the daies of the Gospel, is comprehended in this affection of desire or willingnes, Psal. 110.3. Thy people shall be willing in the day of thy power, in the day of the powerfull preaching of the Gospel;
The fervent worshipping of God, prophesied of in the days of the Gospel, is comprehended in this affection of desire or willingness, Psalm 110.3. Thy people shall be willing in the day of thy power, in the day of the powerful preaching of the Gospel;
then will it do it in the best manner and measure, because it's comfort and delight is the greater, Psal. 19.5. when the psalmist would expresse how strongly the sun doth run his course, he saith, It rejoyceth as a strong man to run his race, 2 Cor. 8.2. The Apostle saith of the Macedonians, that the abundance of their joy, and their deep poverty, abounded to the riches of their liberality:
then will it do it in the best manner and measure, Because it's Comfort and delight is the greater, Psalm 19.5. when the psalmist would express how strongly the sun does run his course, he Says, It Rejoiceth as a strong man to run his raze, 2 Cor. 8.2. The Apostle Says of the Macedonians, that the abundance of their joy, and their deep poverty, abounded to the riches of their liberality:
though their poverty was abundant, and so unfit for liberality, yet their joy being abundant in that Christian action, made their liberality to abound,
though their poverty was abundant, and so unfit for liberality, yet their joy being abundant in that Christian actium, made their liberality to abound,
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so that according to their power, yea, and beyond their power they ministred to the necessity of the Saints, their joy in the action carried them to forget themselves in measure.
so that according to their power, yea, and beyond their power they ministered to the necessity of the Saints, their joy in the actium carried them to forget themselves in measure.
such was their comfort in the action, that if Paul would not take their gift, they should misse of their comfort, Psal. 100.2. we are commanded to serve the Lord with gladnes, the joy, and mirth of our hearts, in Gods service, doth better the service performed.
such was their Comfort in the actium, that if Paul would not take their gift, they should miss of their Comfort, Psalm 100.2. we Are commanded to serve the Lord with gladness, the joy, and mirth of our hearts, in God's service, does better the service performed.
and it is weary of such actions as it performeth unwillingly and sadly. 1. What a man doth unwillingly, backwardly, he doth as a burden, and therefore weakly, because wearily.
and it is weary of such actions as it Performeth unwillingly and sadly. 1. What a man does unwillingly, backwardly, he does as a burden, and Therefore weakly, Because wearily.
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therefore will but poorly performe it if they performe any, 1 Pet. 5.2. feed the flock of God, not by constraint, but willingly, 2 Cor. 9.7. as every man hath purposed, so let him give, not grudgingly or of necessity;
Therefore will but poorly perform it if they perform any, 1 Pet. 5.2. feed the flock of God, not by constraint, but willingly, 2 Cor. 9.7. as every man hath purposed, so let him give, not grudgingly or of necessity;
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or rather do somewhat else, he doth it without strength, therefore wearily, it is a burden unto him, Exod. 25.2. God willed Moses to take an offering of every one whose heart was willing towards the service of the Tabernacle, Ex. 35.21. They came every one whose heart stirred him up, and every one whom his spirit made willing to offer, God would accept none but from the willing heart;
or rather do somewhat Else, he does it without strength, Therefore wearily, it is a burden unto him, Exod 25.2. God willed Moses to take an offering of every one whose heart was willing towards the service of the Tabernacle, Ex. 35.21. They Come every one whose heart stirred him up, and every one whom his Spirit made willing to offer, God would accept none but from the willing heart;
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and therefore will not care how soon it be done. Not but t•at a man may be sad in Gods worship, David saith, Psal. 6.8. God heard the voice of his weeping, as if his teares did prevail more with God then his prayers.
and Therefore will not care how soon it be done. Not but t•at a man may be sad in God's worship, David Says, Psalm 6.8. God herd the voice of his weeping, as if his tears did prevail more with God then his Prayers.
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We are also commanded to serve the Lord with trembling, Psal. 2.11. and we know that trembling proceeds from the affection of fear, which is of a sadding nature.
We Are also commanded to serve the Lord with trembling, Psalm 2.11. and we know that trembling proceeds from the affection of Fear, which is of a sadding nature.
In this case when the people wept sore upon that day of thanksgiving, Nehem. 8.10. they are commanded not to weepe, nor to be sorry, for the joy of the Lord is your strength;
In this case when the people wept soar upon that day of thanksgiving, Nehemiah 8.10. they Are commanded not to weep, nor to be sorry, for the joy of the Lord is your strength;
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,
to the end, Because they had not eaten the sacrifice in the holy place, that day his Sons were destroyed, his answer was, Had I eaten it, would it have been accepted? Why not? o he could not have done it with any cheer, and Comfort,
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,
Thus naturally the eyes had rather look upon a company of Sinners, then a company of Saints, see a company in the alehouse rather then in God's house, profaning 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,
then to the house of God, Rom. 6.19, 20. The Apostle Says, We naturally give our members, Instruments of unrighteousness, there is no unwillingness in us,
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,
3. The strength of the body is exhausted, sometime by natural distempers, Sicknesses, diseases, either such as Are continually with men, which is the case of Some,
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:
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 child, which a Spirit of love:
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;
2. To the work of it: 2 Cor. 3.17. Where the Spirit of the Lord is, there is liberty: since is compared to cords: Curae 5.22. to a snare, 2 Tim. 2.26. Because it Takes away a men 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.
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: Philip 2.13. there is no will till God work it.
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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.
1. That forwardness unto good duties is our duty, when it Says, 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 mind 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,
That they charge such as have ability, to be ready to communicate, willing to distribute, 1 Tim. 6.17, 18. a Signen, that not only 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.
but readiness and willingness therein also. 2. The word Says, that cheerfullnes in duty is God's delight; 2 Cor. 9.7. He loves a cheerful giver: Isaiah 64.5.
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3. The word saith, that the waies of wisdom are waies of pleasantnes, and all her paths are peace, •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. •. 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:
3. The word Says, that the ways of Wisdom Are ways of pleasantness, and all her paths Are peace, •rov. 3.17. Christ yoke is easy, his burden is Light, Matthew 11.30. The commandments of God Are not grievous, 1 John 5.3. 4. The word Says, that forwardness and delight in good actions, is beneficial: 2 Cor. •. 6. He that Soweth bountifully, shall reap bountifully, full handed works shall have full handed reward: 1 Cor. 15.58. always 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.
If the Lord be the rewarder, the most abundant service shall not want a reward; weariness does contrary the several branches of this testimony of the Spirit.
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 would be weary of that, which is God's delight? of that which is so good, that it Joys God himself? Is the Way of God an easy pleasant Way? weariness Denies it.
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;
and is it not a dishonour to the Spirit, to Set unfit Persons to work? are we not his workmanship unto good works? he does inwardly fashion us thereunto;
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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;
should a man go to work with an Instrument, and not First fit it with hand and edge? should it not shame him? weariness Says, that God Takes up unhandled, unedged Instruments to do his work;
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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,
but the contrary? Thus weariness Says of the work the Spirit of God does Set us about, which must needs be a dishonour to the Spirit of God, who is the best master,
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 Wisdom, to Set us about work too hard for us? Will it stand with his Goodness, 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:
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 weariness does At same time cast dishonour upon the Wisdom, Goodness, and Justice of the Spirit:
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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.
3. Weariness does weaken our fervent worshipping of God, as it does dispose and fit us for the work of since and Satan in God's worship, which will weaken the worship we perform.
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,
Corruption does always 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,
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.
there is small ability to resist him, and he walks to and from, seeking whom he may devour, a great part of his work is to watch advantage against us.
Can that be fervent service, which a man thinks to be evil? the end whereof he more desireth then the doing of it? which he would change for any other imployment? such service doth wearines make.
Can that be fervent service, which a man thinks to be evil? the end whereof he more Desires then the doing of it? which he would change for any other employment? such service does weariness make.
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and his own affliction, without reflecting upon the end of both, he was ready to throw off all the service of God, Ps. 73.13. Verily I have cleansed my heart in vain, and washed mine hands in innocency:
and his own affliction, without reflecting upon the end of both, he was ready to throw off all the service of God, Ps. 73.13. Verily I have cleansed my heart in vain, and washed mine hands in innocency:
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so Jer. 28.8, 9. When he was mocked and reproached daily for his ministery, he said, he would make mention of the Lords name no more, he grew weary of his ministery,
so Jer. 28.8, 9. When he was mocked and reproached daily for his Ministry, he said, he would make mention of the lords name no more, he grew weary of his Ministry,
and so are spiritually weary of spirituall things. More particularly. 1. Ignorance of the inward worth and excellency of Gods worship and service. So much know;
and so Are spiritually weary of spiritual things. More particularly. 1. Ignorance of the inward worth and excellency of God's worship and service. So much know;
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Why doth a man love some particular man with a more inward, free, strong love? because, (as in water face answereth to face) a man may see the image of his face in water:
Why does a man love Some particular man with a more inward, free, strong love? Because, (as in water face Answers to face) a man may see the image of his face in water:
and every man loves himself more then others, and consequently such men, in whom he sees himself more then in others: Psal. 40.8. The more suitablenes and agreement, the more desire and delight:
and every man loves himself more then Others, and consequently such men, in whom he sees himself more then in Others: Psalm 40.8. The more suitablenes and agreement, the more desire and delight:
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and if there be but a measure of likenes in us to Gods worship, there will be but a measure of delight, and therefore wearines present; likenes alone doth exclude wearines:
and if there be but a measure of likeness in us to God's worship, there will be but a measure of delight, and Therefore weariness present; likeness alone does exclude weariness:
When they were in the midst of Gods worship, they had a greater desire and delight to their callings and worldly busines, the strength of their souls went that way,
When they were in the midst of God's worship, they had a greater desire and delight to their callings and worldly business, the strength of their Souls went that Way,
We do not use them with fear, lest there be a snare in them, we do not use them with dependance upon God, with strife against our naturall earthly mindednes,
We do not use them with Fear, lest there be a snare in them, we do not use them with dependence upon God, with strife against our natural earthly Mindedness,
The measure of the affections is regulated by judgement and discretion, when therefore duties are drawn out beyond discretion, they are burdensom or indiscretion:
The measure of the affections is regulated by judgement and discretion, when Therefore duties Are drawn out beyond discretion, they Are burdensome or indiscretion:
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whilst we behold his comfort, we are made comfortable, then are the Ordinances delightfull, but if the spirit be absent, there is no affection stirring.
while we behold his Comfort, we Are made comfortable, then Are the Ordinances delightful, but if the Spirit be absent, there is no affection stirring.
Vse. This Doctrine doth manifest, First, that God hath but weak service at the hands of the most, weak praying, weak hearing, because but weary service.
Use. This Doctrine does manifest, First, that God hath but weak service At the hands of the most, weak praying, weak hearing, Because but weary service.
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.
Do not men forget their meat and sleep, when they Are about pleasant occasions? And were the worship of God delightful, men would forget their occasions At home, till the worship of God be ended.
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,
as the Kings coin is his, it bears the lords image of holiness, it is an holy day, Set apart from Common use unto God's worship, to take away the afternoon of that Therefore, is to clip the Kings coin,
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,
and due and timely finishing of the afternoon exercise, what but weariness does keep men from it? Nay, many do take so liberally of God's good creatures on that day (which most will have on that day, more then any other,
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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.
when the service of God is finished morning and evening, as if the Sabbath were a market day, a day of bargaining, paying, receiving, rather then of worshipping of God or seeking the good of the Souls of men.
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,
Were not men weary of holy duties, would they so soon be got to earthly occasions? would they be so hight and fervent in the same? would there not be Some remembrance of the duties newly passed,
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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.
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.
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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,
2. Their hearts Are not so cheerful in God's service, nay, many times the lords day is the Saddest day in the Week, they Are more merry before it comes,
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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.
3. They give too much Way to wandering thoughts and affections in holy duties, they Are not so unpleasant and burdensome to them, they do not strive against them.
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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:
they that overcharge their bodies with surfeiting and Drunkenness, 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 poor service:
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;
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;
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,
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 pains and cost,
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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.
Me thinks this should make men hang down their Heads for shame, when they find themselves weary of God's worship, they were sometime fit to do God's service, but now unfit.
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but there was no matter of wearines in them, as appeares by the contrary, Thou hast made me to serve with thy sinnes and wearied me with thine iniquities, in sinne is matter of wearines.
but there was no matter of weariness in them, as appears by the contrary, Thou hast made me to serve with thy Sins and wearied me with thine iniquities, in sin is matter of weariness.
for temporall tiring evil the word of God is expresse, Deut. 28.47. 48. because thou servest not the Lord thy God with joyfullnes and gladnes of heart,
for temporal tiring evil the word of God is express, Deuteronomy 28.47. 48. Because thou servest not the Lord thy God with joyfullnes and gladness of heart,
they that serve God with a weary heart, instead of being in the hands of God, a freind, they shall be in the hands of enemies, a weary condition, instead of serving God they shall serve their enemies, those whom they do not love, those who will not recompense their labour,
they that serve God with a weary heart, instead of being in the hands of God, a friend, they shall be in the hands of enemies, a weary condition, instead of serving God they shall serve their enemies, those whom they do not love, those who will not recompense their labour,
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when Rehoboam was strengthned in his kingdome, he forsook the law of the Lord, and all Israel with him, they grew weary of the Lords worship, whereupon he sent the King of Egypt to take the fenced cities of Iudah, and to make towards Ierusalem, the Lord sends a prophet to tell them that he had left them in the hands of their enemies,
when Rehoboam was strengthened in his Kingdom, he forsook the law of the Lord, and all Israel with him, they grew weary of the lords worship, whereupon he sent the King of Egypt to take the fenced cities of Iudah, and to make towards Ierusalem, the Lord sends a Prophet to tell them that he had left them in the hands of their enemies,
for we can do it wearily of our selves, a signe also, that as we looke to come to heaven to be hereafter as they are already that are in heaven, we must do Gods will chearfully in measure upon earth,
for we can do it wearily of our selves, a Signen also, that as we look to come to heaven to be hereafter as they Are already that Are in heaven, we must do God's will cheerfully in measure upon earth,
And if weary services of God cannot come to heaven, they must to hell, which every body judge to be a weary condition, Math. 25.30. and cast ye the unprofitable servant into utter darkenes, there shallbe weeping and gnashing of teeth.
And if weary services of God cannot come to heaven, they must to hell, which every body judge to be a weary condition, Math. 25.30. and cast you the unprofitable servant into utter darkness, there shall weeping and gnashing of teeth.
Why was this servant unprofitable who must be cast into this weary con•ition? the reason is found, vers. 24. I knew thee that thou wert an hard man, reaping where thou hast not sowed, he thought God an hard master,
Why was this servant unprofitable who must be cast into this weary con•ition? the reason is found, vers. 24. I knew thee that thou Wertenberg an hard man, reaping where thou hast not sowed, he Thought God an hard master,
because it is our sinne, and the fruit of our sinne, but I mean that wearines which doth proceed from carelessenes, the godly not bearing the same a their burden, not using means to remedy it,
Because it is our sin, and the fruit of our sin, but I mean that weariness which does proceed from carelessness, the godly not bearing the same a their burden, not using means to remedy it,
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but rather neglecting it, and suffering it to increase in their soules, whilst they content themselves with the outward performance of good duties, this is the speciall fault of the godly,
but rather neglecting it, and suffering it to increase in their Souls, while they content themselves with the outward performance of good duties, this is the special fault of the godly,
and for this they deserve specially to be blamed, and that upon my doctrine, as a sufficient reason, it weakens the worship of God, make their prayer, hearing, reading lean sacrifices:
and for this they deserve specially to be blamed, and that upon my Doctrine, as a sufficient reason, it weakens the worship of God, make their prayer, hearing, reading lean Sacrifices:
1. When we have wearied him with our sinnes he is willing to pardon them, Isai. 43.24.25. yea, he delighteth in this mercy, Micah 7.18. he will abundantly pardon, Isai. 55.7. a signe of delight, at that time when our hearts are weary and heavy l••den with our sinnes, he will pardon and give us rest, Matth. 1•. •8.
1. When we have wearied him with our Sins he is willing to pardon them, Isaiah 43.24.25. yea, he delights in this mercy, micah 7.18. he will abundantly pardon, Isaiah 55.7. a Signen of delight, At that time when our hearts Are weary and heavy l••den with our Sins, he will pardon and give us rest, Matthew 1•. •8.
2. He chargeth his Ministers to urge and presse comfort upon us, to take no deniall, Isai. 40.1.2. Comfort ye, Comfort ye, speake comf•r•ably, speake till they heare, till they be comforted.
2. He charges his Ministers to urge and press Comfort upon us, to take no denial, Isaiah 40.1.2. Comfort you, Comfort you, speak comf•r•ably, speak till they hear, till they be comforted.
3. He giveth his Ministers the tongue of the learned, to speake a w•rd in sea on, in the fittest time, to the weary soul, Isai. 50.1. 4. He creates the fruit of the lips peace, Isai. 57.19.
3. He gives his Ministers the tongue of the learned, to speak a w•rd in sea on, in the Fittest time, to the weary soul, Isaiah 50.1. 4. He creates the fruit of the lips peace, Isaiah 57.19.
whilst the Minister speakes peace, he creates peace by his Almighty power he makes the fruit of the lips of his servants, to be peace to the troubled soul,
while the Minister speaks peace, he creates peace by his Almighty power he makes the fruit of the lips of his Servants, to be peace to the troubled soul,
2. He gives us refreshing comforts, in that very worship of his, in which we are weary, Psal. 36.8. abundantly satisfie us with the fatnes of his house, and make us to drinke of the river of his pleasures.
2. He gives us refreshing comforts, in that very worship of his, in which we Are weary, Psalm 36.8. abundantly satisfy us with the fatness of his house, and make us to drink of the river of his pleasures.
He invites us unto these places of delights, that there he might give us his loves, Cant. 7.11.12. and when we are there, he gives us rich welcome, Cant. 5.1. eat, o friends, drinke, yea drinke abundantly, o beloved! Isai. 55.3. eat ye that which is good, and let your soul delight it selfe in fatnes.
He invites us unto these places of delights, that there he might give us his loves, Cant 7.11.12. and when we Are there, he gives us rich welcome, Cant 5.1. eat, oh Friends, drink, yea drink abundantly, oh Beloved! Isaiah 55.3. eat you that which is good, and let your soul delight it self in fatness.
He dwelt in the midst of the bush with good will, to preserve them, as he did the three children, Dan. 3.24, 25, 28. He is as it were wearied in their weary condition, Isai. 63.9. He was afflicted, Judg. 10.16. His soul was greived, Jer. 31.20. His bowels were troubled.
He dwelled in the midst of the bush with good will, to preserve them, as he did the three children, Dan. 3.24, 25, 28. He is as it were wearied in their weary condition, Isaiah 63.9. He was afflicted, Judges 10.16. His soul was grieved, Jer. 31.20. His bowels were troubled.
He gives them refreshing delightfull comforts in their weary conditions, Psal. 119.92. Gods law was Davids delight, Psal. 94.19. Psal. 41.3. God doth strengthen them upon the bed of languishing, and turne their bed to make it easie in sicknes.
He gives them refreshing delightful comforts in their weary conditions, Psalm 119.92. God's law was Davids delight, Psalm 94.19. Psalm 41.3. God does strengthen them upon the Bed of languishing, and turn their Bed to make it easy in sickness.
He turnes our mourning into dancing, takes away our sackcloth, and girdeth us with gladnes, Psal. 30.11. turneth our fasts into feasts, Zech. 8.19. makes sorrow and sighing flee away, Isai. 51.11. makes us to forget our troubl•s and sorrows, Job 11.16.
He turns our mourning into dancing, Takes away our Sackcloth, and Girdeth us with gladness, Psalm 30.11. turns our fasts into feasts, Zechariah 8.19. makes sorrow and sighing flee away, Isaiah 51.11. makes us to forget our troubl•s and sorrows, Job 11.16.
and some speciall conditions and occasions, but carried along the whole race of our life, and that we may be confident of with David, Psal. 23.6. Surely goodnesse and mercy shall follow me all the dayes of my life, they are therefore stiled sure mercies, an everlasting coven•nt, Isai. 55.3. These refreshings are renewed as his Ordinances, and our afflictions are renewed.
and Some special conditions and occasions, but carried along the Whole raze of our life, and that we may be confident of with David, Psalm 23.6. Surely Goodness and mercy shall follow me all the days of my life, they Are Therefore styled sure Mercies, an everlasting coven•nt, Isaiah 55.3. These refreshings Are renewed as his Ordinances, and our afflictions Are renewed.
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And if so much refreshment be given out on this side heaven, in time of our absence from God, in time of our pilgrimage, what is in heaven reserved in the presence of God,
And if so much refreshment be given out on this side heaven, in time of our absence from God, in time of our pilgrimage, what is in heaven reserved in the presence of God,
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as our wellcome home, as the wages of all our weary work and affliction, especially as the perfection of our communion with Christ our head, in heavenly delights, who drunk the dregs of sorrow for our sake? Compare Gods willingnes towards us, with our wearines in his service, that we may the better see our sin, and be filled with shame.
as our welcome home, as the wages of all our weary work and affliction, especially as the perfection of our communion with christ our head, in heavenly delights, who drunk the dregs of sorrow for our sake? Compare God's willingness towards us, with our weariness in his service, that we may the better see our since, and be filled with shame.
We could finde meat, drink, sleep, work, rest, and recreation in sin, yea so great was our delight in sin, that it is very hard not to think with delight, of what delight we formerly found in sin.
We could find meat, drink, sleep, work, rest, and recreation in since, yea so great was our delight in since, that it is very hard not to think with delight, of what delight we formerly found in since.
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3. To exhort us to labour the redresse of this wearines in Gods worship, which causeth us to put off God with so unworthy, unwellcome, unacceptable service.
3. To exhort us to labour the redress of this weariness in God's worship, which Causes us to put off God with so unworthy, unwelcome, unacceptable service.
nor indeed can be, it neither doth, nor can come under the command of God, subject and submit unto it, that what it requireth shall be done willingly and cheerfully.
nor indeed can be, it neither does, nor can come under the command of God, Subject and submit unto it, that what it requires shall be done willingly and cheerfully.
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so had men a will to be religious in their families, they would get skil, they would first pray betwixt God and their own souls, they would begge skill of God to pray in their own families, they would get some body to pray for them in their families, their wives,
so had men a will to be religious in their families, they would get skill, they would First pray betwixt God and their own Souls, they would beg skill of God to pray in their own families, they would get Some body to pray for them in their families, their wives,
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as here, When will the New moon be gon, that we may sell corn? they have more minde of selling corn then of Gods service, they are willing to do sins work, Prov. 2.13, 14. evil men do not onely leave the paths of uprightnes, to walk in the waies of darknes,
as Here, When will the New moon be gone, that we may fell corn? they have more mind of selling corn then of God's service, they Are willing to do Sins work, Curae 2.13, 14. evil men do not only leave the paths of uprightness, to walk in the ways of darkness,
No unregenerate man can be willing to go to Heaven, as he is unregenerate. You will say, every unregenerate man desires and is willing to go to Heaven:
No unregenerate man can be willing to go to Heaven, as he is unregenerate. You will say, every unregenerate man Desires and is willing to go to Heaven:
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I answer no, you are deceived, no unregenerate man is willing to go to Heaven, for he is not willing unto the worship of God, the necessary way to Heaven.
I answer no, you Are deceived, no unregenerate man is willing to go to Heaven, for he is not willing unto the worship of God, the necessary Way to Heaven.
Ruth 4.3, &c. Boaz tells Elimelechs next kinsman, that Naomi selleth a parcell of land, that was Elimelechs, and he is next to redeem it, he saith he will redeem it.
Ruth 4.3, etc. Boaz tells Elimelech's next kinsman, that Naomi Selleth a parcel of land, that was Elimelech's, and he is next to Redeem it, he Says he will Redeem it.
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Object. The Scripture doth bear witnesse, that unregenerate men have delighted in the worship of God: Isa. 58.2. They seek me daily, and delight to know my waies, they take delight in approaching to God:
Object. The Scripture does bear witness, that unregenerate men have delighted in the worship of God: Isaiah 58.2. They seek me daily, and delight to know my ways, they take delight in approaching to God:
Herod heard John Baptist gladly, Mark 6.20. The stony ground heare the Word with joy, Matth. 13.20. Answ. Unregenerate men may have some willingnes unto, and delight in the service of God in three cases.
Herod herd John Baptist gladly, Mark 6.20. The stony ground hear the Word with joy, Matthew 13.20. Answer Unregenerate men may have Some willingness unto, and delight in the service of God in three cases.
Thus Iohn shewed abundance of zeal in destroying the house of Ahab, and the idolatry of Baal, that thereby he might establish the Kingdom to his posterity,
Thus John showed abundance of zeal in destroying the house of Ahab, and the idolatry of Baal, that thereby he might establish the Kingdom to his posterity,
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And that he was forward unto Gods service, onely for a corrupt end, appears plainly by the testimony of the Holy ghost concerning him, ver. 31. He took no heed to walk in the law of the Lord God of Israel with all his heart, he did walk in some part of the law,
And that he was forward unto God's service, only for a corrupt end, appears plainly by the testimony of the Holy ghost Concerning him, ver. 31. He took no heed to walk in the law of the Lord God of Israel with all his heart, he did walk in Some part of the law,
and forward in it then served his corrupt ends, that he did not walk in the law of God with all his heart, the spirit of God makes it plain, in the later end of the verse,
and forward in it then served his corrupt ends, that he did not walk in the law of God with all his heart, the Spirit of God makes it plain, in the later end of the verse,
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as a means to establish the Kingdom, 1 King. 12 26. Ieroboam said in his heart, that if the people should go up to the house of God to worship in Ierusalem, then their hearts would turne again to the King of Iudah, and then his Kingdom were gon,
as a means to establish the Kingdom, 1 King. 12 26. Jeroboam said in his heart, that if the people should go up to the house of God to worship in Ierusalem, then their hearts would turn again to the King of Iudah, and then his Kingdom were gone,
therefore he made two calves, and put this pretence upon it, It is too much for you to go up to Ierusalem, but his intent was, to preserve the Kingdom to himself,
Therefore he made two calves, and put this pretence upon it, It is too much for you to go up to Ierusalem, but his intent was, to preserve the Kingdom to himself,
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and aimed chiefly at that in doing the duty, otherwise they would rather have complained of the sins found in those duties, a God doth: Matth. 6.5. Our Saviour speaking of hypocrites, saith, they love to pray standing in the Synagogues, and in the corners of the streets:
and aimed chiefly At that in doing the duty, otherwise they would rather have complained of the Sins found in those duties, a God does: Matthew 6.5. Our Saviour speaking of Hypocrites, Says, they love to pray standing in the Synagogues, and in the corners 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;
they do not only 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;
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
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
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,
So God does by the work of his Spirit, sometime drench the affections of unregenerate men in the sweetness of his worship, does so make their affections,
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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.
Hebrew 6.4, 5. Such as afterwards fallen away, may taste of the Powers of the world to come, may dip their finger in the Rivers of the pleasures of Heaven.
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,
The affections Are lifted up, not altered and changed, acted only 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,
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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,
If this were well considered, that men's nature's 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,
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.
for God's 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, Says God of David, which shall fulfil all my will.
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:
and what this is to be After God's own heart, we shall know, if we Consider David expressing his willingness to do the will of God in other terms: Psalm 40.8. I delight to do thy will, o my God, yea, thy law is within my 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,
Who would not have an heart like God's heart, an heart adorned with the good law of God? Till thou have this heart, thou Canst not from within taste sweetness in,
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,
O 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 Goodness to make thee After his image in Adam, when thou Couldst 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;
but it was thy since 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;
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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,
The Apostle Says of the converted Ephesians, that in times passed they had their Conversation in the Lustiest of the Flesh, fulfilling the Desires of the Flesh, they were willing to do whatsoever corruption desired, would deny it nothing,
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,
Paul puts in himself, and Titus, and the rest of the godly, and Says, We our selves were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures, not only had we to do with sinful Lustiest and Desires,
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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,
The Holy Ghost speaking in the language of young men, that will not be reclaimed from their sinful ways, Says, Let thine heart cheer thee in the days of thy youth,
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:
not only do young men and Others walk in the ways of their hearts, but their hearts Are cheered therein, Curae 10.23. It is a sport to a fool to do mischief, and all unregenerate men Are Fools:
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and did ill to them, and that for well doing, and that with zeal, abundance of willingnes and delight: 1 Cor. 15.9. I am not meet to be called an Apostle, because I persecuted the Church of God: Phil. 3.6. Concerning Zeal, persecuting the Church:
and did ill to them, and that for well doing, and that with zeal, abundance of willingness and delight: 1 Cor. 15.9. I am not meet to be called an Apostle, Because I persecuted the Church of God: Philip 3.6. Concerning Zeal, persecuting the Church:
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and therefore sure, but the time of Gods service is uncertain, because to come, shall we proclaim to all the world that sinne was a better master then God, by our more wearisome service of God then sin?
and Therefore sure, but the time of God's service is uncertain, Because to come, shall we proclaim to all the world that sin was a better master then God, by our more wearisome service of God then since?
and improving, and we should be more affectionate and lively in Gods service; this appeares in that the Apostle calls upon Timothy, 2 Tim. 1.6. to stirre up the gift of God, there was an holy fire of grace in him, which did but need stirring up, were the ashes but blown from it, it would flame, Heb. 12.1.
and improving, and we should be more affectionate and lively in God's service; this appears in that the Apostle calls upon Timothy, 2 Tim. 1.6. to stir up the gift of God, there was an holy fire of grace in him, which did but need stirring up, were the Ashes but blown from it, it would flame, Hebrew 12.1.
there is in them an active and cheerfull disposition, a joyfull running in the race of godlinesse, were the cloggs of sinne and earthly cares and comforts removed, Heb. 10.24.
there is in them an active and cheerful disposition, a joyful running in the raze of godliness, were the clogs of sin and earthly Cares and comforts removed, Hebrew 10.24.
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When God hath withdrawn himself from his people, though seeking him in his Ordinances, they have been exceedingly troubled, Cant. 5.6. did not the spouse faint because shee could not finde her beloved when shee sought him? Psal. 44.24.
When God hath withdrawn himself from his people, though seeking him in his Ordinances, they have been exceedingly troubled, Cant 5.6. did not the spouse faint Because she could not find her Beloved when she sought him? Psalm 44.24.
because he doth not hear her prayers? Nay have not the godly desired a speedy answer without delay? Psal. 143.7. Hear me speedily. They have desired God to make haste and not to tarry, Psal. 70.5.
Because he does not hear her Prayers? Nay have not the godly desired a speedy answer without Delay? Psalm 143.7. Hear me speedily. They have desired God to make haste and not to tarry, Psalm 70.5.
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It was salvation from enemies that the Church desired, but shee especially prays again and again for the face of God to shine upon her, cause thy face to shine,
It was salvation from enemies that the Church desired, but she especially prays again and again for the face of God to shine upon her, cause thy face to shine,
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It is the frame of the heart of the godly thus to desire God cheerfully to meet with them in ordinances, God must come off with every mercy cheerfully,
It is the frame of the heart of the godly thus to desire God cheerfully to meet with them in ordinances, God must come off with every mercy cheerfully,
and will not the Lord looke more at our love then the duties we perform? It argues too much self love, too little love to God, to desire all may come from God to us heartily,
and will not the Lord look more At our love then the duties we perform? It argues too much self love, too little love to God, to desire all may come from God to us heartily,
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Work done unwi•lingly we wish undone, rather then done, and will we recompense work we had rather were undone? There is no difference between the work of the godly,
Work done unwi•lingly we wish undone, rather then done, and will we recompense work we had rather were undone? There is no difference between the work of the godly,
yet because he did it willingly and cheerfully, though he did undergo great losse, therefore God did recompense him, Ezek. 29.18, 19. And surely should not the godly be humbled for their weary serving of God, he would not reward their service in heaven.
yet Because he did it willingly and cheerfully, though he did undergo great loss, Therefore God did recompense him, Ezekiel 29.18, 19. And surely should not the godly be humbled for their weary serving of God, he would not reward their service in heaven.
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He that soweth sparingly shall reap sparingly, and he that soweth bountifully shall reap bountifully, and what the measure of their bounty must be, we may see in the next verse, as every man hath purposed in his heart,
He that Soweth sparingly shall reap sparingly, and he that Soweth bountifully shall reap bountifully, and what the measure of their bounty must be, we may see in the next verse, as every man hath purposed in his heart,
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indeed in it's working it may encrease the willingnes of the soul, but cannot begin the duty, lead the soul, set awork the soul, it may occasion the working of the will,
indeed in it's working it may increase the willingness of the soul, but cannot begin the duty, led the soul, Set awork the soul, it may occasion the working of the will,
and the rich men, casting in their gifts into the treasury, this widow hath cast in more then they all, not more in quantity in the outward work, but more in the will:
and the rich men, casting in their Gifts into the treasury, this widow hath cast in more then they all, not more in quantity in the outward work, but more in the will:
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when there was such variety of instruments of Musick, which, being commanded by God, were assisted to increase the joy of his people? to have these songs silent is a sadnes,
when there was such variety of Instruments of Music, which, being commanded by God, were assisted to increase the joy of his people? to have these songs silent is a sadness,
and their songs, the greatest expressions of joy, into lamentation, is much more heavy, yet God will change the greatest joy of weary worshippers into greatest sorrow, as he saith, vers. 10. I will make it as the mourning of an onely son,
and their songs, the greatest expressions of joy, into lamentation, is much more heavy, yet God will change the greatest joy of weary worshippers into greatest sorrow, as he Says, vers. 10. I will make it as the mourning of an only son,
for the sunne to go down at night is no strange thing, but to go down at noon, who expects that? to have the earth darkned in a clear day, vvho doth look for it? so here,
for the sun to go down At night is no strange thing, but to go down At noon, who expects that? to have the earth darkened in a clear day, who does look for it? so Here,
but it shall be such an affliction, vvherein the soul shall neither be comfortable nor safe, a famine of hearing the vvords of the Lord, a scarcity of that vvorship, they have been vveary of, which evil is many wayes aggravated.
but it shall be such an affliction, wherein the soul shall neither be comfortable nor safe, a famine of hearing the words of the Lord, a scarcity of that worship, they have been weary of, which evil is many ways aggravated.
2. If God did take away spirituall hunger together vvith food, it vvere something, but they shall hunger and thirst, be pinched and pained spiritually, finde, it may be, more emptines and inward gnawings of spirit,
2. If God did take away spiritual hunger together with food, it were something, but they shall hunger and thirst, be pinched and pained spiritually, find, it may be, more emptiness and inward gnawings of Spirit,
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they were weary of going to a set place of Gods worship, but now they shall wander to and fro, go to seek it they know not whither, places unlikely as well as likely, they were weary of going to Gods worship,
they were weary of going to a Set place of God's worship, but now they shall wander to and from, go to seek it they know not whither, places unlikely as well as likely, they were weary of going to God's worship,
1. Injoyment of outward good things, children, riches, honour, 2. 3, 9. He shall not have these mercies barely and nakedly as others, but with a threefold addition.
1. Enjoyment of outward good things, children, riches, honour, 2. 3, 9. He shall not have these Mercies barely and nakedly as Others, but with a threefold addition.
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3. Succession of these mercies to his seed and posterity, vers. 2. his children shall come into his place and mercies, be heires of his blessings, that a man may see and say his seed is blessed, Psal. 37.26.
3. Succession of these Mercies to his seed and posterity, vers. 2. his children shall come into his place and Mercies, be Heirs of his blessings, that a man may see and say his seed is blessed, Psalm 37.26.
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then shall light break out, Isa. 58.10. as chear hath arisen in his heart in the difficulties of Gods service, so light shall arise in the darknesse of his condition.
then shall Light break out, Isaiah 58.10. as cheer hath arisen in his heart in the difficulties of God's service, so Light shall arise in the darkness of his condition.
but his heart shall be armed against them, to keep it's present temper, it shall be fixed, established, he shall be confident of Gods preservation, in whose service he hath delighted, he shall rather see his desire upon his enemies,
but his heart shall be armed against them, to keep it's present temper, it shall be fixed, established, he shall be confident of God's preservation, in whose service he hath delighted, he shall rather see his desire upon his enemies,
as the worship of God, we should be more affected to it. More particularly. 1. Labour to increase love to God, 1 John 5.3. This is the love of God that we keep his commandements, and his commandements are not greivous:
as the worship of God, we should be more affected to it. More particularly. 1. Labour to increase love to God, 1 John 5.3. This is the love of God that we keep his Commandments, and his Commandments Are not grievous:
2. Labour the increase of perfection of heart, these two go together 1 Chron. 28.9. serve him with a perfect heart and willing minde, the more perfect the heart is, in regard of Gods service, the more willing.
2. Labour the increase of perfection of heart, these two go together 1 Chronicles 28.9. serve him with a perfect heart and willing mind, the more perfect the heart is, in regard of God's service, the more willing.
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Why is the heart unwilling, but because parted and divided, set too much upon other things? 2 Chron. 15.15. they rejoyced at the oath, because they had sworn with all their heart, and sought him with their whole desire, 1 Chron. 29.9. 3. Labour the increase of uprightnes of heart, these two go together, 1 Chron. 29.17.
Why is the heart unwilling, but Because parted and divided, Set too much upon other things? 2 Chronicles 15.15. they rejoiced At the oath, Because they had sworn with all their heart, and sought him with their Whole desire, 1 Chronicles 29.9. 3. Labour the increase of uprightness of heart, these two go together, 1 Chronicles 29.17.
but when we desire and delight in the worship of God for right ends, the purity thereof, Psal. 119.140. Gods command, Gods glory, these will ever continue the same to draw our affections.
but when we desire and delight in the worship of God for right ends, the purity thereof, Psalm 119.140. God's command, God's glory, these will ever continue the same to draw our affections.
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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.
Quest. 2. How may we remedy the weariness of our bodies. Ans. By the exercise of Temperance governed by watchfulness, 1 Thebes 5.6. watch and be Sobrium. This watchful, 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,
some less sleep makes fitter for God's worship, Some more, Some Are more apt by less food Some by more, Some more labour makes fitter, Some less, we must carefully observe,
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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.
and accordingly order our selves, too much recreation will make the body altogether sensual, and so lose that it will not be fixed in any Ordinance. Caution.
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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,
Let the godly be advised not too Easily to harken to the complaints of the body, i. q. the soul may deceive us, thereby we may rather suspect the complaints of the body in God's worship,
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,
while he does preach to save Others, if he do not beatrice down his body. The occasions and comforts we daily converse with, do give a strength to the body,
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.
but steals upon the godly, yea the godly of most lively inward affections, and Therefore it may be of general use, to discover how it hinders our instant serving of God, and the remedy thereof.
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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:
and he Takes with him his Disciples, to the intent they should assist him in prayer, having lately received the strengthening passover, and lords Supper:
his so difficult work was lesse to his strength, then their so easy wo•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,
his so difficult work was less to his strength, then their so easy wo•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 Sons of Zebedee, he took, rather then the rest,
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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.
as we may conceive, Because they had expressed most forward confident affection unto him, he will try them, that upon trial they might better know themselves and be humble.
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.
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.
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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;
Our Saviour himself Goes a little further from them and prays earnestly, that if it were possible the cup of his sufferings might be turned Some other Way;
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.
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.
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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 ind•d is willing, but the flesh is weak.
The Instrumental cause Lycia Reporteth and Matthew: there were two instrumental Causes. 1. The weakness and infirmity of the body: Matthew 26.41. The Spirit ind•d is willing, but the Flesh is weak.
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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.
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:
The body is not always ready, when the soul is willing to do good. The spouse, Cant 5.2. does acknowledge that she did sleep, when her heart did wake, she had good affections inwardly, which yet wanted outward expressions:
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unto the death, it did increase their grief, for they did exceedingly love him, as appears in that he spends foure vvhole chapters, J•h. 14, 15, 16, 17. to comfort these vvith the rest against his leaving of them,
unto the death, it did increase their grief, for they did exceedingly love him, as appears in that he spends foure Whole Chapters, J•h. 14, 15, 16, 17. to Comfort these with 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.
and having communicated unto these, over and beside their known loss of him, his present extreme affliction, it bred in them a Sympathy of sorrow, which filled their Heads and eyes with moisture, and so with sleep.
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The p•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,
The p•incipall cause of this their sleeping when they should have prayed fervently, was the withdrawing of divine assistance, which could and would have strengthened the infirmity of their bodies,
2. By our Saviours reproof of them, Matth. What, could ye not watch with me one houre? What, not so small a tim•? 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,
2. By our Saviors reproof of them, Matthew What, could you not watch with me one hour? What, not so small a tim•? How then will you drink of my cup? How will you die with me? Where is the strength you boasted of? This he spoke specially to Peter, who had expressed more confidence then the rest,
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God withdrew his assistance, and left them to their own weaknesse, that they might better know their weaknesse, who were confi•ent of strength, for their humili•tion. This appears,
God withdrew his assistance, and left them to their own weakness, that they might better know their weakness, who were confi•ent of strength, for their humili•tion. This appears,
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.
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.
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,
but sloth and idleness does fill the body with humours, particularly when a man does not make a labour and pains or praying and hearing, does not stir up,
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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:
1. By Some false opinion, and error of mind, Some false representation of things, Some false conclusion drawn sometime from Some truth, whereby the conscience is deceived, and so cast asleep: Matthew 25.5. While the bridegroom tarried, the Virgins slumbered and slept:
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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:
but from a false opinion, that there was no danger in his misbehaviours, unless his Master were coming and At hand, contrary to what our Saviour adds:
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,
2. The conscience is made sleep, and so senseless of good to be obtained, or evil to be prevented, by waking in the time when God is to be worshipped, by Some since committed,
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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;
and would not let them rest, Jonahs conscience was so sleepy, that it suffered him to continue his sleep, which had it been waking and restless, it would not have done;
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Not Ionahs conscience, but the shipmaster doth awaken him, and that with upbraiding his sleepinesse. What meanest thou, ô sleeper? arise, call upon thy God.
Not Jonahs conscience, but the shipmaster does awaken him, and that with upbraiding his sleepiness. What Meanest thou, o sleeper? arise, call upon thy God.
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;
and returning into the Way out of the which he was gone, nor of the danger of sleeping in since, the Way to pull down the awaking Judgments 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,
So when men, even good men, come to the house of God in their special Sins unrepented of, they come with sleepy Consciences, not sensible of the good found in watchful attendance upon the Ordinances,
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.
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, does add, that Paul was long in preaching, thereby intimating that it was Some cause of his sleep, through the weakness of nature.
So in the forenamed place, Act. 20. where Eutychus is foun• sl••ping at Pauls sermon, it is also recorded that Paul continued his speech untill midnight, being to depart on the morrow.
So in the forenamed place, Act. 20. where Eutychus is foun• sl••ping At Paul's sermon, it is also recorded that Paul continued his speech until midnight, being to depart on the morrow.
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.
Iacobs care of his sheep and Fear 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 tears, Gen. 32.24.
If we will spend the night in holy duties, there must be something beside the bare duties to keep us awake, some awaking necessity or speciall occasion, it will not be sufficient that we are loth to spend the day, there must be some circumstance which will so stirre the the affection, that it will stirre and disease the body.
If we will spend the night in holy duties, there must be something beside the bore duties to keep us awake, Some awaking necessity or special occasion, it will not be sufficient that we Are loath to spend the day, there must be Some circumstance which will so stir the the affection, that it will stir and disease the body.
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Is it not just with God, that they who are drousie in the occasions that concern their bodies, should be drousie in the matters that concern their soules?
Is it not just with God, that they who Are drowsy in the occasions that concern their bodies, should be drowsy in the matters that concern their Souls?
Is it not just with God, that they who spend too much paines upon their own callings, should spend too little upon his service? too much upon their bodies,
Is it not just with God, that they who spend too much pains upon their own callings, should spend too little upon his service? too much upon their bodies,
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3. Heartlesse worship of God, when men bring God a body only, and take no care to bring the soul, it is just with God they should not give so much as a body, but rather sleep. 4. Pride in spirituall abilities.
3. Heartless worship of God, when men bring God a body only, and take no care to bring the soul, it is just with God they should not give so much as a body, but rather sleep. 4. Pride in spiritual abilities.
for ordinarily of all dayes in the week men chuse Saturday night, and Sabbath night for occasions of least moment, the worst chosen time in t•e week (for Saturday night they should be preparing them selves,
for ordinarily of all days in the Week men choose Saturday night, and Sabbath night for occasions of least moment, the worst chosen time in t•e Week (for Saturday night they should be preparing them selves,
He suggests unto men that there is no benefit in watching, no danger in sleeping, he helps men that are naturally heavy to settle themselves easily, to hang down their heads and shut their eies, as furtherances.
He suggests unto men that there is no benefit in watching, no danger in sleeping, he helps men that Are naturally heavy to settle themselves Easily, to hang down their Heads and shut their eyes, as furtherances.
why is death compared to sleep, but because they agree in somethings? a sleeping man hath no more use of his senses then a dead man, they are for the time bound up,
why is death compared to sleep, but Because they agree in somethings? a sleeping man hath no more use of his Senses then a dead man, they Are for the time bound up,
and we bettered in our soules, but also others may be edified in their worshipping of God, which they cannot be by the works of our soules, any farther then they appeare,
and we bettered in our Souls, but also Others may be edified in their worshipping of God, which they cannot be by the works of our Souls, any farther then they appear,
and our eares but half heare, the sight dies in the eye, and sound in the eare, they come not to the soul, there is no distinct understanding of the worship in hand, much lesse any affection moved,
and our ears but half hear, the sighed die in the eye, and found in the ear, they come not to the soul, there is no distinct understanding of the worship in hand, much less any affection moved,
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Vse. The application of this point shall be first to them whom God helpeth against this sinne of sleeping in time of his worship, they are waking and watchfull, lively and stirring in holy duties, sleep doth not then trouble them: their duty is,
Use. The application of this point shall be First to them whom God Helpeth against this sin of sleeping in time of his worship, they Are waking and watchful, lively and stirring in holy duties, sleep does not then trouble them: their duty is,
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nor because thou hast more grace, or hast better improved grace then others, but as Christ saith in case of knowledge, To you it is given to know the mysteries of the kingdome of God, so say I, to you it is given to wake and watch in holy duties, it is nothing of your own,
nor Because thou hast more grace, or hast better improved grace then Others, but as christ Says in case of knowledge, To you it is given to know the Mysteres of the Kingdom of God, so say I, to you it is given to wake and watch in holy duties, it is nothing of your own,
3. Improve your waking and watching in holy duties, let not your soules be like children, the more waking the more unsetled, whom therefore we wish asleep rather then awake:
3. Improve your waking and watching in holy duties, let not your Souls be like children, the more waking the more unsettled, whom Therefore we wish asleep rather then awake:
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1. Some will alwaies be drousie and sleepy, others had need be more diligent in watching, that their defect might be supplied, and their sinne pardoned.
1. some will always be drowsy and sleepy, Others had need be more diligent in watching, that their defect might be supplied, and their sin pardoned.
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If Iob himself be humbled, he may prevail to turn away Gods wrath from his friends unhumbled, Iob 42.6, 8. And if we be diligent in waking, soul as well as body, God may pardon them that sle•p, to be sure God will manifest more acceptance of the duty.
If Job himself be humbled, he may prevail to turn away God's wrath from his Friends unhumbled, Job 42.6, 8. And if we be diligent in waking, soul as well as body, God may pardon them that sle•p, to be sure God will manifest more acceptance of the duty.
2. If we wake in duties and worship God no better, and get no more good to our souls then they that sleep, our sin is greater then theirs that sleep,
2. If we wake in duties and worship God no better, and get no more good to our Souls then they that sleep, our since is greater then theirs that sleep,
1. Be not conceited of your livelynes of affection, and confident thereof, as if now you could do any thing, remember upon what foundation you are built,
1. Be not conceited of your livelynes of affection, and confident thereof, as if now you could do any thing, Remember upon what Foundation you Are built,
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Thus were the disciples undone when they perceived themselves affected unto Christ, in a comfortable measure, they thought that would alwaies continue and do any thing, not considering they should need Christs helpe continually to renew it and increase it unto greater work.
Thus were the Disciples undone when they perceived themselves affected unto christ, in a comfortable measure, they Thought that would always continue and do any thing, not considering they should need Christ help continually to renew it and increase it unto greater work.
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and the free passage of Gods spirit in our hearts, sinne against knowledge, especially sinne continued in, will dead the quickning spirit in our hearts, will make dull and sleepy our consciences, and so our bodies.
and the free passage of God's Spirit in our hearts, sin against knowledge, especially sin continued in, will dead the quickening Spirit in our hearts, will make dull and sleepy our Consciences, and so our bodies.
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and that there is no dang•r in sleeping, nor come with our mindes so filled with other things, that these thoughts should be farre from us when we come to worship God,
and that there is no dang•r in sleeping, nor come with our minds so filled with other things, that these thoughts should be Far from us when we come to worship God,
4. Look at Gods worship as matter of paines, matter of difficulty, an hard thing to pray well, to sing well, to hear we l, no easie matter, harder far then thy other occasions,
4. Look At God's worship as matter of pains, matter of difficulty, an hard thing to pray well, to sing well, to hear we l, no easy matter, harder Far then thy other occasions,
because thou hast lesse disposednes unto the same, more inward opposion against the same. Things easie we are carelesse of, things difficult we take more care about.
Because thou hast less disposednes unto the same, more inward opposion against the same. Things easy we Are careless of, things difficult we take more care about.
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2. To comfort 1. Gods ministers against the greif and trouble of their souls at this sin of sleeping in Gods worship and the effect of it, weakning of Gods worship.
2. To Comfort 1. God's Ministers against the grief and trouble of their Souls At this since of sleeping in God's worship and the Effect of it, weakening of God's worship.
It cannot but be a great greif to Gods Ministers, to whom the care of the holy thi•gs and of the people of God is commit••d, that their people shoul• sleep when they come to worship God, especially if many sleep,
It cannot but be a great grief to God's Ministers, to whom the care of the holy thi•gs and of the people of God is commit••d, that their people shoul• sleep when they come to worship God, especially if many sleep,
How do they ••ar, pray sing, when they s•••p? How can God be w•ll ••rved? How do they pro•••e for their souls? How shall they walk well the week th•row? the M••isters of God •annot but •e tro••led hea•at,
How do they ••ar, pray sing, when they s•••p? How can God be w•ll ••rved? How do they pro•••e for their Souls? How shall they walk well the Week th•row? the M••isters of God •annot but •e tro••led hea•at,
3. Though people get no good by Gods Ordinances whilst they are sleeping, yet God will order and dispose of the sleeping of his own to do that good the Ordinances should do them, he will hereby experimentally acquaint them with their own weaknes,
3. Though people get no good by God's Ordinances while they Are sleeping, yet God will order and dispose of the sleeping of his own to do that good the Ordinances should do them, he will hereby experimentally acquaint them with their own weakness,
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If thine eye offend thee 〈 ◊ 〉 thy •••t, saith Ch•ist, pl••k ••t the one, •ut off the oth•• ••tter go to heaven 〈 ◊ 〉 th• 〈 ◊ 〉 eye and halting, 〈 … 〉 eyes and 〈 … 〉 •in•ll and de•r 〈 … 〉 better thou perish• 〈 … 〉 comfort and ••••ure a little trouble for a time,
If thine eye offend thee 〈 ◊ 〉 thy •••t, Says Ch•ist, pl••k ••t the one, •ut off the oth•• ••tter go to heaven 〈 ◊ 〉 th• 〈 ◊ 〉 eye and halting, 〈 … 〉 eyes and 〈 … 〉 •in•ll and de•r 〈 … 〉 better thou perish• 〈 … 〉 Comfort and ••••ure a little trouble for a time,
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1. The obedience of Christ, for the sake whereof thy obedience is accepted, was a wakefull lively obedience, what was wanting in thine, was •••und in his obedience for the•.
1. The Obedience of christ, for the sake whereof thy Obedience is accepted, was a wakeful lively Obedience, what was wanting in thine, was •••und in his Obedience for the•.
Some sleep from the beginning of the Ordinance, till praier or Sermon begin, as if they came to the house of God, not well awaked, or wanted part of their morning sleep.
some sleep from the beginning of the Ordinance, till prayer or Sermon begin, as if they Come to the house of God, not well awaked, or wanted part of their morning sleep.
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Some their serving of God consists of short sleeps, and short wakings, as if they met with a continuall intercourse of startling, and quieting in Gods service.
some their serving of God consists of short sleeps, and short wakings, as if they met with a continual intercourse of startling, and quieting in God's service.
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Some have a continuall heavines and lumpishnes in Gods service, as if it were night rather then day, their heads are so leaden and weighty, that they cannot hold them up,
some have a continual heaviness and lumpishness in God's service, as if it were night rather then day, their Heads Are so leaden and weighty, that they cannot hold them up,
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2. The effect of sin, it doth prevent the course, and frame of nature and grace both, sleep was appointed of God for the refreshing of the weary body, that so it might wake,
2. The Effect of since, it does prevent the course, and frame of nature and grace both, sleep was appointed of God for the refreshing of the weary body, that so it might wake,
Would men, made according to the Image of God, sleep in his service, who made them fit to wake in it? And if there were nothing else to bring us out of love with sinne, this were enough, it doth unfit us to serve God.
Would men, made according to the Image of God, sleep in his service, who made them fit to wake in it? And if there were nothing Else to bring us out of love with sin, this were enough, it does unfit us to serve God.
Matth. 12.3, 4. David might rather eat holy bread, then his body should come to any h•rm by hunger, which yet might not have been done, had not God given allowanc• and c•mmand:
Matthew 12.3, 4. David might rather eat holy bred, then his body should come to any h•rm by hunger, which yet might not have been done, had not God given allowanc• and c•mmand:
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but to transgresse the command of G•• when there is no ne•essity upon us, how great a sin is that? What is this but a despising of the command of God? a setting light by it,
but to transgress the command of G•• when there is no ne•essity upon us, how great a since is that? What is this but a despising of the command of God? a setting Light by it,
1. It denies God the least we can give him in his service. Man consisteth but of two parts, soul and body, the body is the meanest part, yet sleeping denies the body.
1. It Denies God the least we can give him in his service. Man Consisteth but of two parts, soul and body, the body is the Meanest part, yet sleeping Denies the body.
2. Sleeping in Gods worship is unseasonable, a misplaced action, especially Lords day sleeping, and reason tells us, that things are to be done in season:
2. Sleeping in God's worship is unseasonable, a misplaced actium, especially lords day sleeping, and reason tells us, that things Are to be done in season:
That time which is appointed for the wilde beasts labour, is appointed for mans rest: But the night is appointed for the wilde beasts labour, Psal. 104.20. therefore for mans rest, for they cannot both labour together, they will hinder one another.
That time which is appointed for the wild beasts labour, is appointed for men rest: But the night is appointed for the wild beasts labour, Psalm 104.20. Therefore for men rest, for they cannot both labour together, they will hinder one Another.
2. If we consider we are in imployment, in action: imployment is no season for sleep, but rest from imployment: Ps. 104.23. Man goeth forth unto his work, and to his labour, untill the evening:
2. If we Consider we Are in employment, in actium: employment is no season for sleep, but rest from employment: Ps. 104.23. Man Goes forth unto his work, and to his labour, until the evening:
how much more in Gods service, which requires the most pains and labour? We are commanded to do whatsoever we finde to do with all our might, do every thing thorowly, and to purpose:
how much more in God's service, which requires the most pains and labour? We Are commanded to do whatsoever we find to do with all our might, do every thing thoroughly, and to purpose:
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If then carelesnesse of sinning, or unthankfullnes in sinning, or unreasonablenesse in sinning will shame us, this sin of sleeping in Gods house may shame us,
If then carelessness of sinning, or unthankfullnes in sinning, or unreasonableness in sinning will shame us, this since of sleeping in God's house may shame us,
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will they suffer Gods worship to be weakned and hindred, who are tied by speciall ingagements to doe him speciall service? From whom God doth expect it,
will they suffer God's worship to be weakened and hindered, who Are tied by special engagements to do him special service? From whom God does expect it,
and the rather, because others will sleep? God saith in this case to them, as to Judah in another case: Hos. 4.15. Though Israel play the harlot, yet let not Judah offend.
and the rather, Because Others will sleep? God Says in this case to them, as to Judah in Another case: Hos. 4.15. Though Israel play the harlot, yet let not Judah offend.
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so the sleeping of professours, doth make others more carelesse of Gods worship, thinking sleeping to be but a small sinne, else they that professe much, would not use 〈 ◊ 〉 so much.
so the sleeping of professors, does make Others more careless of God's worship, thinking sleeping to be but a small sin, Else they that profess much, would not use 〈 ◊ 〉 so much.
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2. The godly have more incouragement to awake then others, for the Ordinances are specially appointed for them, Gods expectation is more of their service then others, they have promise of more speciall presence of God, communion with him, benefit from him:
2. The godly have more encouragement to awake then Others, for the Ordinances Are specially appointed for them, God's expectation is more of their service then Others, they have promise of more special presence of God, communion with him, benefit from him:
3. The godly have more means to keep them awake then others, they have the grace of God in their heart, assisted by the spirit of God, they have in their mindes a more clear and thorow light to discern of the excellency and worth of Gods worship above other things, they have in their consciences a more divine and strict observation of carriages, a more divine authority to command what is good,
3. The godly have more means to keep them awake then Others, they have the grace of God in their heart, assisted by the Spirit of God, they have in their minds a more clear and thorough Light to discern of the excellency and worth of God's worship above other things, they have in their Consciences a more divine and strict observation of carriages, a more divine Authority to command what is good,
and forbid what is evil, a more divine application of promises or threatnings, as good or evil is practised, they have in their wills a speciall bent to that which is good, they chuse that as the chief good, they have in their affections a love to it,
and forbid what is evil, a more divine application of promises or threatenings, as good or evil is practised, they have in their wills a special bent to that which is good, they choose that as the chief good, they have in their affections a love to it,
These do not that for the comfort and good of their neighbours, which God requireth to be done for our Neighbours beast, though an enemy: Exod. 23.4. If thou meet thine enemies Oxe or Asse going astray, thou shalt surely bring it back to him again:
These do not that for the Comfort and good of their neighbours, which God requires to be done for our Neighbours beast, though an enemy: Exod 23.4. If thou meet thine enemies Ox or Ass going astray, thou shalt surely bring it back to him again:
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then of Oxen, 1 Cor. 9.9, 10. Much more if he were a friend should we do it: Exod. 23.5. If thou see the Asse of him that hateth thee, lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.
then of Oxen, 1 Cor. 9.9, 10. Much more if he were a friend should we do it: Exod 23.5. If thou see the Ass of him that hates thee, lying under his burden, and Wouldst forbear to help him, thou shalt surely help with him.
and fresh thoughts of hatred came into his minde, and he should say in his heart, he is mine enemy, I have no good will unto him, I will not do to him that good turne, he was to lay aside all,
and fresh thoughts of hatred Come into his mind, and he should say in his heart, he is mine enemy, I have no good will unto him, I will not do to him that good turn, he was to lay aside all,
and doth not waking take off this burden? and doth not sleeping continue this burden on them? and they that suffer them to sleep, suffer them to lie under their burden, which shews a want of mercy, which God would not have us to shew unto the beast that lies under the burden, no not the beast of an enemy, much lesse to the beast of a friend,
and does not waking take off this burden? and does not sleeping continue this burden on them? and they that suffer them to sleep, suffer them to lie under their burden, which shows a want of mercy, which God would not have us to show unto the beast that lies under the burden, no not the beast of an enemy, much less to the beast of a friend,
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so much more hath it made him scant in love to his neighbour, and therefore he suffers him to sleep: Levit. 19.17. Thou shalt not hate thy brother in thy heart:
so much more hath it made him scant in love to his neighbour, and Therefore he suffers him to sleep: Levit. 19.17. Thou shalt not hate thy brother in thy heart:
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but did spring, no doubt, from a principle, seated in his understanding. The Lords question did import a care that lay upon Cain concerning his brother: Gen. 4.9. Where is Abel thy brother? Cains answer doth acknowledge no such duty of care belonging to him; I cannot tell:
but did spring, no doubt, from a principle, seated in his understanding. The lords question did import a care that lay upon Cain Concerning his brother: Gen. 4.9. Where is Abel thy brother? Cains answer does acknowledge no such duty of care belonging to him; I cannot tell:
Am I my brothers keeper? he knew not where he was, nor did he conceive it to be his duty to know what became of him, he did not apprehend that the care of his brother did lie upon him;
Am I my Brother's keeper? he knew not where he was, nor did he conceive it to be his duty to know what became of him, he did not apprehend that the care of his brother did lie upon him;
make thy choice of Gods displeasure or mans, shew thy self holy, and not corrupt, let holy fear of Gods displeasure banish corrupt fear of mans displeasure.
make thy choice of God's displeasure or men, show thy self holy, and not corrupt, let holy Fear of God's displeasure banish corrupt Fear of men displeasure.
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and they be angry, it is but thy affliction, which is thus sweetned, that it befalls thee in a way of obedience, thou dost endure it for doing thy duty:
and they be angry, it is but thy affliction, which is thus sweetened, that it befalls thee in a Way of Obedience, thou dost endure it for doing thy duty:
Not to awake them is a sin, but to forbear upon this ground, lest we should procure trouble to our selves, is a greater sin, to preferre our comfort before the preventing of their sin, and our own.
Not to awake them is a since, but to forbear upon this ground, lest we should procure trouble to our selves, is a greater since, to prefer our Comfort before the preventing of their since, and our own.
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and had they as much affection to the souls of their neighbours, as to expresse coursity, they would lengthen their arms with a staffe also to waken them.
and had they as much affection to the Souls of their neighbours, as to express coursity, they would lengthen their arms with a staff also to waken them.
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if they doe well in not waking them, do thou follow them: if they doe ill, thy best way is not to follow them: Exod. 23.2. God saith, Thou shalt not follow a ••ltitude to doe evil: much lesse one man.
if they do well in not waking them, do thou follow them: if they do ill, thy best Way is not to follow them: Exod 23.2. God Says, Thou shalt not follow a ••ltitude to do evil: much less one man.
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and others, that it proceedeth out of love, and is carried with respect, do it in the least way of notice, with care to hide it from observation, 1 Tim. 5.1.
and Others, that it Proceedeth out of love, and is carried with respect, do it in the least Way of notice, with care to hide it from observation, 1 Tim. 5.1.
rebuke not an elder, but exhort him as a father, that religion that teacheth duty to superiours, doth also teach a respective carriage in the same, that both the duty may be done to them to the utmost,
rebuke not an elder, but exhort him as a father, that Religion that Teaches duty to superiors, does also teach a respective carriage in the same, that both the duty may be done to them to the utmost,
Ans. Wake them therefore as privately as thou canst, so it be done, if thou canst with the skirt of love cover their infirmity and helpe them out of it both, thou shalt do a double office of love.
Ans. Wake them Therefore as privately as thou Canst, so it be done, if thou Canst with the skirt of love cover their infirmity and help them out of it both, thou shalt do a double office of love.
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Nay there is a due place of putting them to open shame that sinne openly, 1 Tim. 5.20. Them that sinne, rebuke before all men, that others also may fear:
Nay there is a due place of putting them to open shame that sin openly, 1 Tim. 5.20. Them that sin, rebuke before all men, that Others also may Fear:
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If thou must renew thy act of love in forgiving till •eventy times seven times, Matth. 18.22. much more the act of love in awaking them that sleep, for that is a greater act of love.
If thou must renew thy act of love in forgiving till •eventy times seven times, Matthew 18.22. much more the act of love in awaking them that sleep, for that is a greater act of love.
And where awake•ng will not keep awake, it may be usefull to add admonition at some other time when they are awake, which may take more •mpression then continuall shaking of a sleepy head.
And where awake•ng will not keep awake, it may be useful to add admonition At Some other time when they Are awake, which may take more •mpression then continual shaking of a sleepy head.
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He that reproveth a man, shall finde more favour in •he latter end, then he that flattereth with his lips, this priviledge 〈 … 〉 hath, the more it is looked into, the more worth and excellencie •here is in it,
He that Reproveth a man, shall find more favour in •he latter end, then he that Flattereth with his lips, this privilege 〈 … 〉 hath, the more it is looked into, the more worth and excellency •here is in it,
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3. To the people of God by themselves. The arguments that concern all, are these. 1. That proverb of Solomon chap. 10.5. He that sleepeth in harvest is a sonne that causeth shame.
3. To the people of God by themselves. The Arguments that concern all, Are these. 1. That proverb of Solomon chap. 10.5. He that Sleepeth in harvest is a son that Causes shame.
And is not every Lords day an harvest day? a day of spirituall plenty? wherein men may store their souls? if therefore they sleepe on that day, Gods Ministers,
And is not every lords day an harvest day? a day of spiritual plenty? wherein men may store their Souls? if Therefore they sleep on that day, God's Ministers,
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2. A second time, is the time of their conscience awaking, upon some other occasion, the more sinnefull rest soul or body have had, the more miserable disquiet,
2. A second time, is the time of their conscience awaking, upon Some other occasion, the more sinful rest soul or body have had, the more miserable disquiet,
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Then as the bodies of men shall tosse from side to side, so their mindes shall roll from thought to thought, from Lords day to Lords day, from Sermon to Sermon,
Then as the bodies of men shall toss from side to side, so their minds shall roll from Thought to Thought, from lords day to lords day, from Sermon to Sermon,
When men shall thinke the sleep they should have now in sicknes to make the pain lesse, the nights short, their bodies more able to bear, they have had it long agoe, they spent it prodigally,
When men shall think the sleep they should have now in sickness to make the pain less, the nights short, their bodies more able to bear, they have had it long ago, they spent it prodigally,
Why doth God and amongst a people the shrill •ounding and eare-piercing •rumpet, the thundring drums, •he warring terrifying cannons? but to awaken them whom the silver trumpets of the Temple, the Ordinances of God, that joyfull sound, Psal. 89.15. would not awaken.
Why does God and among a people the shrill •ounding and eare-piercing •rumpet, the thundering drums, •he warring terrifying cannons? but to awaken them whom the silver trumpets of the Temple, the Ordinances of God, that joyful found, Psalm 89.15. would not awaken.
God will have his people awakened, men are so setled in sleeping, that the word will not do it, no, not the word against sleeping, the Lord must therefore take some violent way.
God will have his people awakened, men Are so settled in sleeping, that the word will not do it, no, not the word against sleeping, the Lord must Therefore take Some violent Way.
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And I pray God from my heart that this ordinary Lords day sleeping which will not be reclaimed, be not a fore-runner of some forcible curse, either the losse of the Ordinances,
And I pray God from my heart that this ordinary lords day sleeping which will not be reclaimed, be not a forerunner of Some forcible curse, either the loss of the Ordinances,
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And whereas thou thinkest to awake another day, though thou sleepest this day, know and consider of it, in sleeping this day and this Sermon, thou dost sleep all thy time and all thy Sermons,
And whereas thou Thinkest to awake Another day, though thou Sleepest this day, know and Consider of it, in sleeping this day and this Sermon, thou dost sleep all thy time and all thy Sermons,
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Why dost thou reckon upon another Lords day, how canst thou tell thou shalt reach it? The man that made account of many daies to come, was stiled Fool by the Lord, Luke 12.20. Thou fool, this night shall they fetch away thy soul.
Why dost thou reckon upon Another lords day, how Canst thou tell thou shalt reach it? The man that made account of many days to come, was styled Fool by the Lord, Lycia 12.20. Thou fool, this night shall they fetch away thy soul.
Is it not a folly, for a man to reckon upon many daies, that hath not a part of a day, one night in his power? In sleeping this day thou doest what thou canst to shut thy soul out of heaven for ever,
Is it not a folly, for a man to reckon upon many days, that hath not a part of a day, one night in his power? In sleeping this day thou dost what thou Canst to shut thy soul out of heaven for ever,
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sleeping therefore in men unregenerate is a desperate action, they have but the time present to provide for eternity, they may be in hell for ought they know ere another Sermon, yet they sleep out this.
sleeping Therefore in men unregenerate is a desperate actium, they have but the time present to provide for eternity, they may be in hell for ought they know ere Another Sermon, yet they sleep out this.
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as she confessed afterwards, thinking he could sleep more swee•ly •here then any where, it pleased God one night she fell into a dream, in her dream she imagined her selfe walking, two waies were presented to her, in the one way was a great fire, that way she would not go, the other way she took, it led her by the Church, she awaked with this application of her dream, she had been wont to sleep much at Church,
as she confessed afterwards, thinking he could sleep more swee•ly •here then any where, it pleased God one night she fell into a dream, in her dream she imagined her self walking, two ways were presented to her, in the one Way was a great fire, that Way she would not go, the other Way she took, it led her by the Church, she awaked with this application of her dream, she had been wont to sleep much At Church,
1. Let them read with understanding, and ponder our Saviours carriage to his sleeping disciples, Luke, chap. 22.46. brings him in, expressing himself in a sh•rt and sharp angry •eprose, Why sleep ye? What •eason have you to sleep? Have you no other busines? Matthew, chap. 26.40.
1. Let them read with understanding, and ponder our Saviors carriage to his sleeping Disciples, Lycia, chap. 22.46. brings him in, expressing himself in a sh•rt and sharp angry •eprose, Why sleep you? What •eason have you to sleep? Have you no other business? Matthew, chap. 26.40.
brings him in upbraiding them of unkindnesse, yea great unkindnesse, that denied him so small a matter, could you not watch with me one houre? What, not with me? not one hour? not so small a time? If ye cannot do so small a thing for me,
brings him in upbraiding them of unkindness, yea great unkindness, that denied him so small a matter, could you not watch with me one hour? What, not with me? not one hour? not so small a time? If you cannot do so small a thing for me,
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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.
when yet they cannot sleep, i. e. does not pity their want of rest, but rather mock At their misery, as Curae 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.
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,
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 torn and distracted soul,
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when he denied his Master with swearing and cursing? In like manner drousy Christians are ragged Christians, of distracted spirits, of uncomely conversations.
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.
How can it be otherwise, when they sleep out those Ordinances, wherein they should put on the Lord jesus? How did Delilah 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.
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.
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: Psalm 44.23.
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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 hum•led for that sin.
Now in Scripture God is said to sleep, and when we find it so, have we not just cause to Consider whither we have not slept in God's service? And if so, God will not awake till we be hum•led for that since.
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As therefore •e would have God wake and •tirre about in our troubles, when no body else can doe us good, let us take heed of sleep•ng: Prov. 28.9. He that turneth •way his ear from hearing the Law, •ven his praier shall be abomina•ion:
As Therefore •e would have God wake and •tirre about in our Troubles, when no body Else can do us good, let us take heed of sleep•ng: Curae 28.9. He that turns •way his ear from hearing the Law, •ven his prayer shall be abomina•ion:
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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.
do not men turn away their ear from hearing the Law, when they sleep in time of the preaching of the Word? If God Therefore will not come near their Prayers, he will sleep as it were in their afflictions, when they pray to him.
when we should otherwise be imployed, so we shall bring our selves to an habit and custom of dro•sinesse, which will not be shaken off on the Lords day.
when we should otherwise be employed, so we shall bring our selves to an habit and custom of dro•sinesse, which will not be shaken off on the lords day.
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4. Lift up an ejaculation to heaven in midst of thy heavines, •rom the bitternes of thy heart, •nd inward opposition of thy •ullnes, that help may come •rom heaven,
4. Lift up an ejaculation to heaven in midst of thy heaviness, •rom the bitterness of thy heart, •nd inward opposition of thy •ullnes, that help may come •rom heaven,
2. There are promises of bringing forth fruit in age: Psal. 92.14. of renewing the youth as the Eagle, Psal. 103.5. shee in age breaking off her beak, and renewing her feeding, doth renew her youth.
2. There Are promises of bringing forth fruit in age: Psalm 92.14. of renewing the youth as the Eagl, Psalm 103.5. she in age breaking off her beak, and renewing her feeding, does renew her youth.
Directions to prevent sleeping in night family-exercises. 1. Put them not off too long, get to them as soon as may •e. 2. If they cannot well be •one till it be late, dispatch •hem before supper:
Directions to prevent sleeping in night family-exercises. 1. Put them not off too long, get to them as soon as may •e. 2. If they cannot well be •one till it be late, dispatch •hem before supper:
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CHAP. VII. Of the sixth and last hinderance of instant worshipping of God, Slothfullnesse. ROM. 12.11. Not slothfull in businesse, fervent in spirit serving the Lord.
CHAP. VII. Of the sixth and last hindrance of instant worshipping of God, Slothfullnesse. ROM. 12.11. Not slothful in business, fervent in Spirit serving the Lord.
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yet as much may be said for the duties of piety, for they immediately follow after, ver. 13. rejoycing in hope, patient in tribulation, continuing instant in praier.
yet as much may be said for the duties of piety, for they immediately follow After, ver. 13. rejoicing in hope, patient in tribulation, Continuing instant in prayer.
Beside, the object whereabout fervency is to be exercised, and sloth avoided is generall, propounded without restraint or limitation. Not slothfull in businesse;
Beside, the Object whereabout fervency is to be exercised, and sloth avoided is general, propounded without restraint or limitation. Not slothful in business;
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When the Apostle desired to •inde up the Hebrews to an •igher pitch of knowledge, v. 1. Of love, ver. 10. Of hope, ver. 11. of faith and patience, ver. 12. Which if th•y were in them and did abound, they should not be •arren and unfruitfull, 2 Pet. 1.8.
When the Apostle desired to •inde up the Hebrews to an •igher pitch of knowledge, v. 1. Of love, ver. 10. Of hope, ver. 11. of faith and patience, ver. 12. Which if th•y were in them and did abound, they should not be •arren and unfruitful, 2 Pet. 1.8.
and the example of the Saints, but also direct to the use of means, viz. diligence, ver. 11. The contrary whereto is sloth, which he dehorteth from, viz. That ye be •ot slothfull,
and the Exampl of the Saints, but also Direct to the use of means, viz. diligence, ver. 11. The contrary whereto is sloth, which he dehorteth from, viz. That you be •ot slothful,
It is an evil, not a good disposition, a branch of Originall depravation, contrary to the Image of God, of whom Christ saith, John 5.17. My father worketh hitherto, there•ore the image of Satan.
It is an evil, not a good disposition, a branch of Original depravation, contrary to the Image of God, of whom christ Says, John 5.17. My father works hitherto, there•ore the image of Satan.
2. The subject of it, it is not •he soul alone, or body alone, •ut soul and body both, soul •nd body are capable of labour, •herefore of sloth, which is contrary to labour.
2. The Subject of it, it is not •he soul alone, or body alone, •ut soul and body both, soul •nd body Are capable of labour, •herefore of sloth, which is contrary to labour.
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In this place ••othfullnesse is opposed to fer•ency of spirit, implying there •s a sloth in the spirit that damps t•e fervency, and Prov. 21.25. The spirit of God saith of the loathfull man, that his hands ••suse to labour:
In this place ••othfullnesse is opposed to fer•ency of Spirit, implying there •s a sloth in the Spirit that damps t•e fervency, and Curae 21.25. The Spirit of God Says of the loathfull man, that his hands ••suse to labour:
there is there•ore a sloth of the body; and •hap. 10.26. He speaketh of a •luggish messenger, one that goes and comes slowly, is slow •n dispatch of businesse, leaden••eel'd as we say.
there is there•ore a sloth of the body; and •hap. 10.26. He speaks of a •luggish Messenger, one that Goes and comes slowly, is slow •n dispatch of business, leaden••eeled as we say.
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The gestures of slothfullnesse are these: He foldeth his hands together, Eccles. 4.5. The fool foldeth his hands together, whil'st others open their hands, spread them abroad, and stretch them out to labour, he foldeth them together, maketh one to embrace another for ease;
The gestures of slothfullnesse Are these: He foldeth his hands together, Eccles. 4.5. The fool foldeth his hands together, whilst Others open their hands, spread them abroad, and stretch them out to labour, he foldeth them together, makes one to embrace Another for ease;
The warmth of his bosome pleaseth him, for that end he puts his hand there, and thence he will not remove it: Prov. 26.14. As the door turneth upon the hinges, so doth the slothfull upon his bed.
The warmth of his bosom Pleases him, for that end he puts his hand there, and thence he will not remove it: Curae 26.14. As the door turns upon the hinges, so does the slothful upon his Bed.
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The speeches of sloth are such as these; Eccles. 4.6. Better is a handfull with quietnesse, then both the hands full with travell and vexation of spirit:
The Speeches of sloth Are such as these; Eccles. 4.6. Better is a handful with quietness, then both the hands full with travel and vexation of Spirit:
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and his opinion is, that a little with ease, is better then as much again with trouble of minde and body: Prov. 22.13. The slothfull man saith, there is a Lion without, I shall he slain in the streets;
and his opinion is, that a little with ease, is better then as much again with trouble of mind and body: Curae 22.13. The slothful man Says, there is a lion without, I shall he slave in the streets;
but nothing but danger abroad, if he should stir about any businesse. His discouragement from labour, is difficulty and trouble: Pro. 15.19. The way of the slothfull man is as a hedge of thornes:
but nothing but danger abroad, if he should stir about any business. His discouragement from labour, is difficulty and trouble: Pro 15.19. The Way of the slothful man is as a hedge of thorns:
is a cessation from pains-taking, a life of rest, rather then of labour, as the holy Ghost declareth•: Prov. 6.9, 10. How long wilt thou sleep, O sluggard? When wilt thou rise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep;
is a cessation from painstaking, a life of rest, rather then of labour, as the holy Ghost declareth•: Curae 6.9, 10. How long wilt thou sleep, Oh sluggard? When wilt thou rise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep;
1. The losse of inward strength, activity and ability unto action, the native and naturall strength of soul and body is gone, we are altogether weaknesse and insufficiency,
1. The loss of inward strength, activity and ability unto actium, the native and natural strength of soul and body is gone, we Are altogether weakness and insufficiency,
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our will is perverse, refusing what we should chuse, and our affections carelesse, so that we cannot set about any action without inward trouble and disquiet, in regard of our unfitnesse.
our will is perverse, refusing what we should choose, and our affections careless, so that we cannot Set about any actium without inward trouble and disquiet, in regard of our unfitness.
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as a punishment and part of the curse which God hath threatned, and man deserved, (wherein he is separated from God, who is in a condition all of comfort,
as a punishment and part of the curse which God hath threatened, and man deserved, (wherein he is separated from God, who is in a condition all of Comfort,
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and works all his works with ease and comfort) whereas man in innocency should have laboured without trouble: Gen. 2.15. God set Adam to dresse the garden of Eden, and to keep it, but speaks of no toil.
and works all his works with ease and Comfort) whereas man in innocency should have laboured without trouble: Gen. 2.15. God Set Adam to dress the garden of Eden, and to keep it, but speaks of no toil.
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The blessing of God also was perfectly upon him, he dwelt in the midst of blessing: and Prov. 10.21. The blessing of God maketh rich, and he addeth no sorrow with it;
The blessing of God also was perfectly upon him, he dwelled in the midst of blessing: and Curae 10.21. The blessing of God makes rich, and he adds no sorrow with it;
Let a man set a work his wisdom, to finde out the secrets of actions, he shall finde that travell sore and grievous, to exercise and humble him therewith, vers. 17, 18. I gave my heart to know wisdome,
Let a man Set a work his Wisdom, to find out the secrets of actions, he shall find that travel soar and grievous, to exercise and humble him therewith, vers. 17, 18. I gave my heart to know Wisdom,
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The body is toiled and wearied in it's labour, sweat forced out, and strength weakned, Gen. 3.19. In the sweat of thy face shalt thou eat bread, Gen. 5.29. This shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed.
The body is toiled and wearied in it's labour, sweat forced out, and strength weakened, Gen. 3.19. In the sweat of thy face shalt thou eat bred, Gen. 5.29. This shall Comfort us Concerning our work and toil of our hands, Because of the ground which the Lord hath cursed.
This outward trouble which accompanieth all labour, meeting with an inward love of ease and aversnes unto labour, must needs further and increase the same.
This outward trouble which accompanieth all labour, meeting with an inward love of ease and averseness unto labour, must needs further and increase the same.
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but when he considereth disquietnes from within, shall be met with outward trouble, that cleaves fast even by the bond and tie of Gods truth unto all labour, it will make him more backward.
but when he Considereth disquietness from within, shall be met with outward trouble, that cleaves fast even by the bound and tie of God's truth unto all labour, it will make him more backward.
so that though he could perfectly dresse and keep the garden, do the work of his particular calling, rule and govern all the creatures put under his feet:
so that though he could perfectly dress and keep the garden, do the work of his particular calling, Rule and govern all the creatures put under his feet:
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therefore most disquiet will thence arise to their souls, which will make them more backward to them then to other actions, any farther then faith assisted by the Spirit of God, doth apply and make use of the all-sufficiency of Christ:
Therefore most disquiet will thence arise to their Souls, which will make them more backward to them then to other actions, any farther then faith assisted by the Spirit of God, does apply and make use of the All-sufficiency of christ:
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doth not experience tell us that the vexation which ariseth from sense of insufficience unto spirituall duties, doth keep back and is a continuall clogge unto them in the way to such performances.
does not experience tell us that the vexation which arises from sense of insufficience unto spiritual duties, does keep back and is a continual clog unto them in the Way to such performances.
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Beside our nature is enmity to the law of God, Rom. 8.7. therefore most enmity to that which is most Gods law, as the commandments of the first table.
Beside our nature is enmity to the law of God, Rom. 8.7. Therefore most enmity to that which is most God's law, as the Commandments of the First table.
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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,
and hear much, Because we naturally want God's favour grace apart in heaven, and they that Are renewed have but little grace, much to do with it and much opposition against it,
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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.
does he not give us to understand that they, and so we, Are more sensible of Wants for our bodies then for our Souls, that we had need be called from the one unto the other.
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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;
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;
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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:
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:
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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.
nor the Way to heaven so straight? Why does 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.
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10. but that we thinke a little will serve? Why doth our Saviour call the way to heaven a strait gate, and narrow way, Ma•th. 7.14. and command us to strive to enter in, Luke. 13.24.
10. but that we think a little will serve? Why does our Saviour call the Way to heaven a strait gate, and narrow Way, Ma•th. 7.14. and command us to strive to enter in, Lycia. 13.24.
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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 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 gone to heaven? Dare you think otherwise? yet they were not forward, strict,
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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,
yet they do not so much as keep company with the godly, you can discern in them no great labour and painstaking for heaven, one may Therefore do well,
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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,
Who knows what smart their sloth costs them, in life, in time of sickness, in the hour 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 were consumed with famine and sword, but when they did burn incense to the Queen of heaven, they had plenty of victuals, were well and saw no evil:
and were consumed with famine and sword, but when they did burn incense to the Queen of heaven, they had plenty of victuals, were well and saw no evil:
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so the godly have times of temptation, wherein carnall reason, assisted by Satan, doth prevail to make them think and say, all their sincerity is in vain,
so the godly have times of temptation, wherein carnal reason, assisted by Satan, does prevail to make them think and say, all their sincerity is in vain,
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how much lesse greater matters? Gods righteousnes is ingaged, Heb. 6.10. He may as soon cease to be righteous, as leave unrewarded the labour of his peoples love.
how much less greater matters? God's righteousness is engaged, Hebrew 6.10. He may as soon cease to be righteous, as leave unrewarded the labour of his peoples love.
See how this carelessenes of Gods service did redound to the frustrating of all their care about their own occasions, vers. 6. ye have sown much and brought in little, he that earneth wages, earneth wages, to put it into a bagge with holes, their labour did not prosper, they were not the richer for their sowing and labouring, they looked for much and it came to little, vers. 9. I did blow upon it, I called for a drought,
See how this carelessness of God's service did redound to the frustrating of all their care about their own occasions, vers. 6. you have sown much and brought in little, he that earneth wages, earneth wages, to put it into a bag with holes, their labour did not prosper, they were not the Richer for their sowing and labouring, they looked for much and it Come to little, vers. 9. I did blow upon it, I called for a drought,
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on the other side, see, how care of Gods service brings a blessing upon our occasions, vers. 18, 19. Consider from this day, that the foundation of the Lords Temple was laid, consider it, from this day I will blesse you.
on the other side, see, how care of God's service brings a blessing upon our occasions, vers. 18, 19. Consider from this day, that the Foundation of the lords Temple was laid, Consider it, from this day I will bless you.
and it must needs be so, for all successe is Gods, Psal. 127.1. Except the Lord build the house, they labour in vain that build it, and where God is best served, he will bestow the most blessing.
and it must needs be so, for all success is God's, Psalm 127.1. Except the Lord built the house, they labour in vain that built it, and where God is best served, he will bestow the most blessing.
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Thus much we may gather from the sluggards speech, Eccl. 4.6. Better is a handfull with quietnesse, then both the hands full with travell and vexation of spirit:
Thus much we may gather from the sluggards speech, Ecclesiastes 4.6. Better is a handful with quietness, then both the hands full with travel and vexation of Spirit:
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the difficulties of his way, are as unable to be overcome as a Lyon, he shall be slain in the streets, nothing but death and destruction lies before him:
the difficulties of his Way, Are as unable to be overcome as a lion, he shall be slave in the streets, nothing but death and destruction lies before him:
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;
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;
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:
on the other hand they eat the calves out of the stall, they drink wine in bowls, they invent to themselves Instruments of music, they chant to the found of the viol, they bring near them all things that might please and content nature, that it increases the love of that ease and delight, and averseness unto trouble:
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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,
2. If we do not exceed in the measure of sensible good things, if we miss it in the end of the use of them, we desire sensible comforts for themselves, only the Comfort of them,
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.
to seek the Kingdom of God, and the righteousness thereof, Matthew 6.33. To work out our salvation, Philip 2.12. To stir up the gift of God, 2 Tim. 1.6. To contend for the faith, U^de 3. Which were in vain, if carelessness would serve the turn.
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 life of the Spirit in worship, when they have taken most pains, to cleanse and empty the vessel of their hearts, fit for the breathing of the Spirit,
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,
These Are part of God's ways, but how little a portion is herd of him? So could the godly look into their own hearts, they would admire what little grace they have,
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:
things very weak Are hardly strengthened. Hence is that exhortation of the Apostle, Hebrew 12.12. Wherefore lift up the hands that hang down, and the feeble knees:
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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,
but many dispositions, many seeds of since, all these Are one nature, they have had longer time of groat in our hearts then grace, they lie At the very root of grace,
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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.
as suckers At the root of a tree, to suck away the nourishment; Some of them Are ever working, every act does weaken grace: Rom. 7.23. I find a law in my members, warring against the law of my mind.
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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,
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 less advantage against us,
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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:
and oppose them in what they should show Wisdom in, as indeed he did? Satan is God's enemy, he would have God to have no service At all, much less fervent 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,
our callings as God hath commanded them, and the comforts of this life, as they Are God's good creatures and blessings, have a fitness in them to help and further us in God's worship,
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If Satan be divided against Satan, his kingdom cannot stand, Matth. 12.26. Satan and corruption doe not work seve•ally by themselves, in opposition to Gods service, but jointly both together:
If Satan be divided against Satan, his Kingdom cannot stand, Matthew 12.26. Satan and corruption do not work seve•ally by themselves, in opposition to God's service, but jointly both together:
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:
Matthew 16.22, 23. When Peter dissuaded our Saviour from going up to Jerusalem, there to suffer, saying, Master pity thy self, these things shall not be unto thee:
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:
3. Fervency in God's 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:
U^de 20. Praying in the Holy Ghost, we cannot pray without the assistance of God's Spirit: Cant 4.16. Awake, Oh Northwind, 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.
our graces though the seed of them have taken root in our hearts, yet will not put forth, without the wind of heaven which blows where it lists, without the Spirit of God does 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:
The assistance of the Spirit will not be had without diligence, these two go together, and depend one upon Another, our diligence and God's assistance:
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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.
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.
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.
and matters of price, be had with one and the same labour? does it not better agree to the worth of things, that different worth should challenge different labour, the less worth in things, the less labour about them, the more worth, the more labour? Thus our Saviour does express things, Matthew 6.33.
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;
3. It will help to our prizing of the spirits assistance, and consequently to our thankfulness 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;
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,
and suitable to the Devils dispositition whereby he works, but also as it is a fit corruption, whereby to screw into the soul the Devils temptations against the fervency of God's worship,
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.
and present abatements of diligence, they make their hearts cold within them, much more must they take hold of the slothful, who Are prepared and ready for such temptations.
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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.
Duties of preparation unto more solemn worship, Are means of strength against Satan, labouring to hinder our fervency in God's worship, thereby we shake off sloth, stir up diligence, procure the presence and power of the Spirit.
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:
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:
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.
4. To its operation and working, which is to baptise with fire, Matthew 3.11. The Spirit does besprinkle the soul with inflamed affections towards 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,
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. Use. To inform us,
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;
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;
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.
grace for want of ordinary exercise is sluggish, they do not use their faith, love, and spiritual Wisdom in their callings, and how should they be diligent in God's worship.
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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.
but his own corruptions, that they may not be discovered, that the ragings of conscience may be quieted, that he may the more Easily compass his corrupt and sinful ends.
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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,
Others their hearts Are over clouded with ignorance, and unacquaintance with their spiritual estate, that they see not the necessity of diligence in holy duties,
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,
Others through carelessness, 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, Curae 24.30, 31. I went by the field of the slothful,
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,
3. The best of God's Servants, and the most diligent, how little pains do they take with their hearts unto God's service? how unstable and unconstant Are they that Way? how soon does discouragement take hold of them,
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,
when we find our hearts dead, and unaffected in God's worship, do not our Consciences smite us that we have been careless of preparation? Is not God forced to drive us unto careful 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,
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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.
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.
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.
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 Says, Luk. 14.26.
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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,
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 Souls,
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,
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 die though they kill it not,
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,
3. God's service does concern our welfare, not only for the present, but also, and especially for eternity to come, our particular callings do concern only 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.
but a moment, then about eternity, this is our Saviors argument, and it is full of weight, John 6.27. Labour not for the meat that Perishes, but for the meat that Endureth to everlasting life.
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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,
then for God, for their bodies, then for their Souls, for things perishing, then for things Eternal? Will not the Consciences of men condemn them for this sloth, in sickness? At the day of judgement? in hell,
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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:
the day appointed for spiritual labour, in God's worship, for God's glory, hath been the day of their rest to recover their strength spent in the Week, it may be in sin, to be sure in their own occasions:
We finde this commanded, Josh. 22.5. Take diligent heed to keep the commandment which Moses charged you, to love the Lord your God, to serve him with all your heart and with all your soul;
We find this commanded, Josh. 22.5. Take diligent heed to keep the Commandment which Moses charged you, to love the Lord your God, to serve him with all your heart and with all your soul;
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take heed and diligent heed, Prov. 4.23. Keep thy heart with all diligence, we finde it commended, Act. 18.25. Apollo being fervent in spirit, taught diligenly the things of the Lord. 2 Cor. 8.7. The Apostle makes it part of the commendation of the Corinthians, that they did abound in all diligence.
take heed and diligent heed, Curae 4.23. Keep thy heart with all diligence, we find it commended, Act. 18.25. Apollo being fervent in Spirit, taught diligently the things of the Lord. 2 Cor. 8.7. The Apostle makes it part of the commendation of the Corinthians, that they did abound in all diligence.
To discourage the more from sloth, and bring in love with diligence, consider how the wisedome of the holy Ghost doth compare them in Solomons Proverbs;
To discourage the more from sloth, and bring in love with diligence, Consider how the Wisdom of the holy Ghost does compare them in Solomons Proverbs;
and lying under an heavier curse, and spirituall diligence being a greater grace, and attended with an happier blessing. 1. For wealth, Prov. 10.4. He becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich.
and lying under an Heavier curse, and spiritual diligence being a greater grace, and attended with an Happier blessing. 1. For wealth, Curae 10.4. He Becometh poor that deals with a slack hand, but the hand of the diligent makes rich.
It holdeth especially true in spirituall riches, the slothfull Christian is poor in grace, the diligent Christian is rich, hath store and abundance of precious grace, Prov. 18.8.
It holds especially true in spiritual riches, the slothful Christian is poor in grace, the diligent Christian is rich, hath store and abundance of precious grace, Curae 18.8.
but the slothfull Christian shall be an underling in his own soul, and amongst the people of God, he shall be a slave and tributary to his lusts, Prov. 22.29. 3. For fruit of pains-taking, see how they are compared, Prov. 12.27. The slothfull man rosteth not that which he took in hunting, but the substance of the diligent man is precious.
but the slothful Christian shall be an underling in his own soul, and among the people of God, he shall be a slave and tributary to his Lustiest, Curae 22.29. 3. For fruit of painstaking, see how they Are compared, Curae 12.27. The slothful man roasteth not that which he took in hunting, but the substance of the diligent man is precious.
for instance, a man is at pains to come to the house of God, to pray, in the word or prayer, his heart is much affected, he goes his way and thinks no more of it, that man doth in great measure lose his labour.
for instance, a man is At pains to come to the house of God, to pray, in the word or prayer, his heart is much affected, he Goes his Way and thinks no more of it, that man does in great measure loose his labour.
that help of heart which a diligent Christian findeth in the Ordinances of God, he thinks oft of, he improves by prayer, by praise, by treasuring up the same:
that help of heart which a diligent Christian finds in the Ordinances of God, he thinks oft of, he improves by prayer, by praise, by treasuring up the same:
Shall we not bear the burden we have brought upon our selves willingly, though not cheerfully? It is a signe sinne is pardoned, when we have patience to bear the chastisement of sinne;
Shall we not bear the burden we have brought upon our selves willingly, though not cheerfully? It is a Signen sin is pardoned, when we have patience to bear the chastisement of sin;
4. The more painfull the service of God is, the more sweet, for that sweetnes comes out of the strong, it is the delightfull fruit of a powerfull conquest over corruption, of more honour done to God, of the condition of the promise performed with a greater measure of heavenly assistance.
4. The more painful the service of God is, the more sweet, for that sweetness comes out of the strong, it is the delightful fruit of a powerful conquest over corruption, of more honour done to God, of the condition of the promise performed with a greater measure of heavenly assistance.
the ease of sloth is sin, and sin is attended with more trouble then ease, it will prove more easy to taste the sower of affliction, then the sweet of sin.
the ease of sloth is since, and since is attended with more trouble then ease, it will prove more easy to taste the sour of affliction, then the sweet of since.
yea the flaming Angels, yea the Lord Jesus Christ who had zeal enough to carry him through the flames of hell, to do his fathers will, in whose brest alone that fire of heavenly love dwels, that hath inflamed Saints on earth,
yea the flaming Angels, yea the Lord jesus christ who had zeal enough to carry him through the flames of hell, to do his Father's will, in whose breast alone that fire of heavenly love dwells, that hath inflamed Saints on earth,
