A Help to Better Hearts for Better Times, Chapter 4

A Help to Better Hearts for Better Times · Chapter 4

p. 204CHAP. 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.

THis verſe doth afford us an help, and means to the better praiſing of God, i. e. fixednes, firmnes, or preparation of heart and ſoul: which gives us juſt ground to ſpeak of another hinderance of our earneſt worſhipping p. 205of God, viz. unſetlednes, looſenes, and unpreparednes of heart.

N. God cannot ſo well be worſhipped, without a fixed or prepared heart: unpreparednes of heart doth weaken our worſhipping of God. What is ſaid of thankſgiving, which is one part of Gods worſhip, is true of all, for there is the ſame reaſon of one, and of all. Preparation of heart doth commend all thankſgiving even unto God himſelf, and in like manner doth it commend all other parts of worſhip, and the want of it doth diſcommend the worſhip performed, and therefore diſcommend it, becauſe it doth weaken it, for had the worſhip its full and due ſtrength, and worth without it, how ſhould the want thereof diſcommend? p. 206But 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: why ſo? My heart is prepared: the heart prepared and thereby awaked, will awake the body. To worſhip God therefore without a prepared heart, is to worſhip him with a drouſy body, becauſe with a drouſy heart, and therefore weakly.

Three things will fully manifeſt the truth of this point.

1. The command of God for preparation, ſee it both in ordinary, and in extraordinary worſhip. God requires preparation p. 207unto ordinary worſhip. A generall command that reacheth unto all parts of ordinary worſhip, expreſſely is the fourth Commandement. There are foure things in that, which do call for preparation.

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, yea then all other, ſurely for ſome end we muſt remember it.

2. Keep it holy, and ver. 11. The Lord ſanctified it: there is a difference between this and other daies: we may and muſt ſpend them in our own occaſions, but we muſt keep it holy, p. 208as a day ſet a part for his glory, and how ſhall we keep the day holy, if we our ſelves be unholy?

3. It is the Sabbath of the Lord thy God, as in Revel. 1.10. The Lords day, he hath reſerved it for himſelf: the ſix daies are our daies, allowed us for our occaſions, and ſhall we make no difference between Gods day and our own? If the King will have the coronation day, kept as his day? If a Landlord will have his marriage be kept as his day? we difference the ſame by change of apparell: and ſhall we not difference Gods day from other daies by change of ſpirit?

4. Six daies thou ſhalt labour and do all thou hast to do, and ver. 11. In it thou ſhalt do no manner of work; What is this but a p. 209charge to prepare, when we are commanded to get all our earthly occaſions diſpatched, ere that day come? And if it be a difficulty ſo to do, yet we muſt labour, and take pains for that end, and if we muſt have none of our occaſions to do on the Lords day, which are lawfull all the ſix daies, much leſſe muſt we have our ſinfull occaſions to do on that day, which are never lawfull. Another generall place is, Eccl. 5.1. Keep thy foot when thou goeſt to the houſe of God. It is ſpirituall worſhip chiefly that is performed in Gods houſe, therefore it is a ſpirituall foot that is here chiefly meant, and the foot of the ſoul, is the inclination or diſpoſition of the ſoul, for all the faculties of the ſoul do move, and work by the diſpoſitions thereof, good or p. 210evil, by them we walk towards God, and converſe with God, Phil. 3.19, 20. The Apoſtle ſpeaking of the wicked, ſaith, they minde earthly things, but of the godly he ſaith, their converſation is in heaven, i. e. as men by the help of their feet, carrying them from place to place, do converſe amongſt men; ſo the godly by means of their underſtanding do walk to heaven, though they live here upon earth, do converſe with God. The feet of the ſoul muſt be kept, when we goe into the houſe of God, then our minde, will and affections, muſt be in ſpeciall compaſſe, and under ſpeciall command: and that will not be without preparation, we have them not at a beck. As the Scripture doth plainly command in generall, that we p. 211prepare unto all the worſhip of God, ſo doth it plainly command preparation, in particular parts of Gods worſhip. For hearing the Word of God, Jer. 4.3. Break up the fallow ground of your hearts, and ſowe not among thornes: The ground, the heart, muſt be prepared by the plow of repentance, the very inwards of the heart muſt be faſtned and opened thereby, and the weeds plucked up by the roots, Luke 8.18. Take heed how you hear, it muſt be done with caution, not with careleſnes, he doth not ſay, you need not heed how you hear, but take heed how you hear. For praier, Eccleſ. 5.2. Be not raſh with thy mouth, nor let thy heart be hasty to utter any thing before God, we muſt not ruſh upon praier, nor raſhly pour out words in that p. 212duty, but be well adviſed and ponder well what we ſay. For ſinging pſalms: be filled with the ſpirit, and then ſing, Epheſ. 5.18, 19. For the paſſover: the paſchall lamb was not to be killed till the fourteenth day of the monethmonth: Exod. 12.6. but it was to be taken up on the tenth day, ver. 3. What was this but to prepare them? The paſchall lamb was ſet apart foure daies before the celebration of the paſſeover. So in regard of the Lords ſupper, 1 Cor. 21.28. Let a man examine himſelf, and ſo let him eat, not firſt eat, and then examine himſelf. The like command we may finde for extraordinary parts of Gods worſhip. When the people were to hear the Word from Gods own mouth, he commanded, Exod. 19.10, 11. That they ſhould be ſanctified two p. 213daies together, Go ſanctify the people to day and to morrow, and be ready against the third day: Joel 2.15, 16. Sanctify a Faſt: and how ſhall the people be fitted? Sanctify the Congregation. When God was about to bring inexpreſſible evil upon his people, and would ſet them an effectuall way to prevent it, he bids them prepare to meet him, meet him, but not without preparation, Amos 4.12. The like command lies upon vows, which are the companions of extraordinary ſpeciall praier, Eccleſ. 5.4, 5, 6. The ſumme of this firſt argument, to prove, that the want of preparation doth weaken the worſhip of God, is this▪ To want that which God hath commanded as an help to his worſhip, ordinary and extraordinary, is to weaken that worſhip. p. 214But to want preparation, is to want that which God hath appointed as an help to his worſhip ordinary, and extraordinary: therefore to want preparation, is to weaken that worſhip.

2. The examples of the ſervants of God agreeable to this command, Pſal. 26.6. I will waſh mine hands in innocency, ſo will I compaſſe thine Altar, oh God: David alludeth to a command injoined to the Prieſts, who ſerved at the Altar, viz. to waſh their hands and their feet, when they went to do the ſervice of the Tabernacle, Exod. 30.18, 19, 20. This no doubt was exemplary to the people, to teach them with what preparation they ſhould worſhip God, and David ſaith, he will waſh his hands in innocency, i. e. put away p. 215the evil of his doings, and then come to worſhip God, as Iſa. 1.15, 16. God excepted againſt their duties, becauſe their hands were full of blood, cruell hands, and muſt be waſhed, 2 Chron. 35.6. It was Ioſiahs command, that the Prieſts ſhould prepare themſelves, and ſanctify their brethren againſt the paſſeover: what a pithy letter did Hezekiah write to his Subjects, to fit them for the paſſeover, 2 Chron. 30. A letter of inſtruction, ſhewing them how they ſhould prepare themſelves, a letter of exhortation, preſſing them thereto, a letter of conſolation, ſhewing the benefits that would thence flow, and vvhen he perceived the peoples hearts vvere prepared, yet they vvanted ſome ceremoniall preparation, he vvas not ſatisfied, but p. 216praied to the Lord to heal them.

Notable vvas Jacobs care to fit his family for a day of extraordinary thankſgiving, Gen. 35.1, 2. and if he were ſo carefull to prepare many, ſurely he was not careleſſe of one, of himſelf: He ſaid to his houſehold, Put away the ſtrange Gods that are amongſt you, and be clean, and change your garments; put away the ſtrange Gods, more open and groſſe ſins; be clean from more ſecret ſins, change your garments, the frame of their hearts from earthly to heavenly. Jehoſaphat, 2 Chron. 20.3. When he was in danger, ſet himſelf to ſeek the Lord, and proclaimed a Faſt, turned his face from other occaſions, and ſet it towards that great occaſion. From this argument we may reaſon thus.

p. 217To neglect that which the ſervants of God have practiſed, as a way of due worſhipping of God, is to weaken that worſhip.

But to neglect preparation, is to neglect that which the ſervants of God have practiſed, as a way of due worſhipping God. Therefore to neglect preparation, is to weaken that worſhip.

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. When men build an houſe, they firſt bring materialls to the hill, (as we ſay) and then fit and prepare thoſe materialls, that they p. 118may ſit the work intended, and then they build, they do not build without preparation, Pro. 21.31. The horſe is prepared againſt the day of battell; 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. 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, and ſcatter the cummin, and caſt in the principall wheat, and the appointed barley and the rie in their place? p. 119And why doth he thus prepare the ground, ere he ſowe? ver. 26. for his God doth inſtruct him unto diſcretion, and doth teach him. 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: but what houſe will they make for God? The Lord tells them what houſe he chuſeth more then heaven and earth. To him will I look, that is poor and contrite, and that trembl…th at my word: a prepared heart to worſhip God, is Gods ho…ſe: a poor heart ſenſible of its emptines of grace, a contrite heart, that is ground p. 220to duſt and powder in regard of ſin, and a heart that trembles at Gods word, that is deeply affected therewith, and wrought upon thereby.

Let me adde one inſtance more, which comes a little more nearer to the matter in hand. When we are to come to the houſe of God, we prepare our bodies, in regard of the company we come unto, we waſh our ſelves, and change our apparell, and ſee that it be clean, we put on ſome clothes that were not worne ſince they were waſhed, 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. Nay, many that go abroad all the week, yet will not come to Church p. 221on the Lords day, and all the reaſon is, becauſe they have no better clothes: 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. Nay more, t… t… …t comely clo… o… … own, do count it a leſſe matter to humble themſelves to borrow clothes, then to come unhanſom…ly. Nay, y…t a little furt…er, many when they come to the Sacrament, rather t…n th…y will not have their bodi…s prep…ed, as they think, they will deprive themſelves of food, neceſſary to the comfort of their bodies, they will come faſting, though our bl…ſſ…d Saviour and his Apoſtles p. 122did celebrate the Lords ſupper after they had eaten the paſſeover, which (I ſuppoſe) was a competent meal, for they were to be no more at it, then could well make an end of the paſchall lamb. 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: the body men count unfit till it be prepared, and is the ſoul ſit without preparation? ſhall we make the preſence of men of greater conſequence, then the preſence of God? Beſide, the principall end why the body comes to Church, is, that the ſoul might meet with God, and we trim the handmaid, but not the miſtris, p. 123that 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, but not your ſelves, which were a ridiculous thing. This argument ther…fore doth conclude ſtrongly and ſenſi…ly. If matters of a leſſe moment cannot be ſo well done without preparation, then not the worſhip of God. But leſſe matters cannot ſo well be done without preparation, as appears by inſtance. Therefore not the worſhip of God. God will at laſt day bring out me…s plowing, to witnes againſt them, and condemn them: and this ſhall be ſo ſenſible and plain an argument, that men ſhall have nothing to ſay. As when the Lord ſaid to the man that wanted the wedding garment, p. 224Friend, 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. 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, as men ſhall n t be a…le to ſay any thing againſt it, but be ſpee…hles.

What is unpreparednes of heart to worſhip God?

It ſtands in three things.

1. Raſh…s.

2. Prophan…nes.

3. Unaptnes or indiſpoſednes.

1. Raſhnes, a raſh heart is an unprepared heart, and begins p. 225the 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. God hath given a man a power to deliberate, and conſult with himſelf about matters, what is fit to be done, and what not fit: 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, 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 herein repreſe…t…th the br…te beaſts. It is called, Prov. 22.2. A devouring p. 126of holy things. It is a ſnare to a man that devoureth holy things, and after vowes to make enquiry. When a man devoures holy duties, performs them at all adventur…s, conſiders not time, nor place, nor manner, nor end, ſuch a man is in a ſnare, the food he hath devoured is vvithin a net, and hath an hook vvithin it, evil vvill befall him after ſuch duties, anguiſh in heart, and outvvard trouble. And after vows to make enquiry is a ſnare; When a man ha h vowed, to enquire whether he hath done vvell or no, and to vviſh he had his vow in again, vvere it to do again he vvould not do it, this is raſh vowing, and brings a man into a ſnare, he ſhould have better conſidered afore…nd: Eccleſ. 5.6. Say not thou before p. 127the Angel, It was an errour, why ſhould God be angry at thy voice? do not ſo vow, as that afterward thou ſhould'ſt have cauſe to ſay, thou wert miſtaken, that vvere to make God angry vvith thee. To vvorſhip God raſhly, is not to conſider of ſix things before vve go about any part of Gods ſolemn 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.

1. We muſt conſi…er the perſons that do worſh…p, Eccleſ. 5.2. By this argument the ſpirit of God diſſwa…es from raſhnes in praier or vows. We are on earth, duſt and a…hes, baſe and p. 228vile, that conſidered, would make us more ſerious and weighty. So Abraham, when he was further to ſpeak unto God, doth conſider he was but duſt and aſhes, Gen. 18.27. Job alſo, chap. 40.40. When he was to converſe with God, acknowledgeth his own vilenes, Behold, I am vile, this conſideration doth ſtirre up our humility, yea and our repentance, for we cannot think of our vilenes, but we muſt be put in minde of our ſinne, which hath had the chief hand in it?

2. We muſt 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; thou canſt not be too ſerious and deliberat…. So Ab…ham, Gen. 18.27. I have p. 229taken upon me to ſpeak to the Lord, who am but duſt and aſhes: God is the Lord, a perſon of greateſt place and authority, Abraham buſt duſt and aſhes, great difference between duſt and aſhes, and the Lord: this conſideration will further our reverence, and reſpect of God, yea and our repentance; the geater God is, the greater is our ſin againſt him: when Iobs eie did ſee God, chap. 41.16. i. e. he had a clear knowledge of God, he abhorred himſelf in duſt and aſhes. It will help our faith alſo; God having a power above us and others, can do that for us, which neither we nor others can do.

3. We muſt conſider the worſhip it ſelf, whether it be ordinary or extraordinary, more or leſſe ſolemn, for …ore i… required in the one, then in the p. 130other, and what part of ordinary worſhip it is, we muſt conſider; for beſide the heart, which muſt be imploied in all, we have more ſpeciall uſe of the ear in hearing the Word, and the hand, and eie in the ſupper of the Lord: and by the well uſing of them, our hearts are helped; the worſhip of God is a ſeparate way, an holy way, a way above an high way, Prov. 15.24. a way of converſe and communion with God.

4. We muſt conſider the means of aſſiſtance and acceptance, the Lord Jeſus Chriſt; we have no ability of our own to worſhip God, nor have we any worth to commend our duties unto God, when we have done them: this conſideration will ſtirre up our humility and faith; ou… humility, for we have p. 131no ſtrength of our ſelves to do any good, nor is there any thing in us that can procure ſavour and acceptance of Gods hands of what we do, and they that have no ſtrength nor worth, had need by faith depend upon him that hath perfection, Heb. 11.4. Faith, depending upon Chriſt for aſſiſtance and acceptance, did make Abels ſacrifice excell Cains, which, it may be, did not exceed in matter.

5. We muſt conſider the manner of Gods worſhip, how God will be worſhipped, with inward affections and the life of them, with willingnes and cheerfullneſſe, with reverence, love, humility, repentance, faith, Eccleſ. 5.1. be more ready to hear, then to offer the ſacrifice of fools, i. e. do not ſatisfy thy ſelf with an outward performance p. 232of duty, or with ſome other ſervice beſide that in hand, which thy ſelf doſt fancy, which a fool may do, one that hath no ſpirituall underſtanding, but be more ready to hear, attend and give thine eare unto the preſent ordinance, which doth argue inward reverence and affection.

6. We muſt conſider the end of Gods worſhip, which is double,

His glory.

Our good.

His glory more immediatly, fully then in other works, which yet honour God. Our good, the good of our ſouls more immediatly, fully th…n in other occaſi…s wherein yet is a bleſſing.

If we conſider not of theſe things before we worſhip God, we are raſh and not prepared, p. 233and the more ſerious, ſolemne and ſet any worſhip is at any time, the more muſt we conſider of them.

2. The ſecond part of an unprepared heart, is prophanenes or unholines of heart. Prophanenes and unholines are all one, Ezek. 22.26. They put noe difference betweene the holy and prophane: the holy and prophane are contrary, therefore theſe two, unholy and prophane, are al one, and unſanctified and unprepared are all one, for prepared and ſanctif…d are all one. 2 Ch…o. 29.…9. An heart is prophane, common or polluted two waies, in relation to the worſhip or God. 1. When it lies under an act of ſin unrep…nted of. Sin doth poll…te and defile, … Cor. ….17. touch no unclean thing. cap 7.1. Let us cleanſe our ſelves from all p. 134fil…hines of fleſh and ſpirit: ſin is the unclean thing, and doth defile, for it takes the ſoule from God, which was ſet apart for him, and from the holy way, and nothing but repentance will waſh away this defilement. Ier. 4.14. O Ieruſalem, waſh thine heart from wickednes, how long ſhall thy vaine thoughts lodge within thee? To come therefore to worſhip God with ſin unrepented of, is to come with a defiled heart, Ezek. 23.38. they have defiled my ſanctuary, and prophaned my ſabbaths: and how doth he prove it? ver. 39. for w…en they had ſlaine their children to their Idols, then they came into my ſanctuary to prophane it: they came from their Idolatry unto the ſanctuary of God without repentance, p. 135and ſo they prophaned it, by making no difference between it and an unholy place, and eſpecially did they firſt defile their hearts, by making no difference between an holy & unclean heart. Numb. 9.7. We are defiled by the dead body of a man: why are we kept from offeringe an offeringe to the Lord in his ſeaſon amongſt the children of Iſrael? that uncleannes was a ſinfull uncleannes, though ceremoniall, hindring them from preparednes unto the paſſeover till they were waſhed: ſhadowing out that defilement we get by touchinge ſin and ſinners, which are dead things; Exod. 2.48. No uncircumciſed perſon ſhall eat thereof, uncircumciſion was a ſinfull uncleannes, that did unfit them for the paſſeover, and to this the Apoſtle p. 236alludes when he ſpeaks of preparednes to beare the word, Iam. 1.21 Lay aſide all ſuperfluitie of naughtines: the fore-kin was a ſuperfluitie, therefore to be cut off: ſo ſin is a ſuperfluity: wee may well ſpare it, and it muſt be cut off when wee come to heare the word, if wee would be clean.

2. The heart is then un…lean and propha…e, when it come to worſhip God, not having laide aſide earthly thoughts, and affections, theſe thoughts and affections are common, not ſet apart unt…o Gods worſhip, therefore do defile the heart in Gods worſhip, becauſe they make it common, when it ſhould be ſet apa…t for God. Common is as well oppoſed to holy, as ſinfull, 1. Sam. 21.4. There is no common bread under my hand, but p. 237hallowed, common or ordinary bread in compariſon of hallowed bread, is unholy, and ſo common ordinary thoughts and affections, inreference to holy worſhip, are prophane and unholy, and make the heart a prophane veſſel. Nehe. 13.17. Nehemiah did contend with the Nobles, becauſe they did prophane the ſabbath: How did they prophane the ſabbath? viz. in ſuffering wares to be ſold, and tradeſmen to be imploied in their trades on the ſabbath-day, much more did they that were imploied in them prophane the ſabbath, and eſpecially their hearts, by intermedling with ſuch occaſions. Iſa 58.…3. Thou ſhalt not do thine owne wayes, nor finde thine own pleaſure on my holy day; the day and duties are Gods, therefore p. 138the workes and word, yea and thoughts and affections too, muſt in a ſpeciall manner tend to God upon that day. This was ſhadowed by Gods command to Moſes, when he drew nigh to the buſh, where God did manifeſt himſelfe in glory (ſetting the buſh on fire, yet keeping it from being conſumed) put off thy ſhoes from thy feet, Exod. 3 5. why? For the place whereon thou ſtandeſt is holy …round. 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.

3. A third part of the unpreparednes of the heart, is, unaptnes or indiſpoſednes: ſuppoſe a man p. 139lie under one ſin unrepented of, and lay aſide wordly thoughts and affections, yet experience proves a man may be unwilling and backward to the Worſhip of God, or may have an indifferencie, or carleſnes of ſpirit, that he could as well let it alone as do it, a ſpirit of lukewarmenes, that doth neither ſtrongly incline to the Worſhip of God, nor from it, but ſtands in a middle way. This unaptnes is not only a want of Grace (without which a man wants a will, for God works the will: till God worke a will in a man to that which is good, he hath none) but alſo a want of readines in grace to be put in exerciſe in Gods worſhip, by reaſon of ſpirituall ſloth: the caſe of the wiſe virgins, who by reaſon p. 240of their ſlumbring, had their lamps to trim when the bridegroom was comming, ere they could be prepared, the orbe of grace grew low, and ſo their lampes of profeſſion did burne obſcurely, they awaking and uſing the meanes, got ſupplye of oyl from Chriſt, and ſo their lamps recovered their brightnes; and the want of that which Paul calls upon Timo…hy for, 2. Tim. 1.6. Stir up the gift of God, there are gifts and graces, but they are like fire in the aſh-heaps, not fit to kindle and flame the ordinances of God being put to them, becauſe the aſhes of ſecurity lye between grace and the ordinances of God, unblowne away. This we finde in Iacobs preparing of his family, Gen. 35.2. Firſt, put away the ſtrange gods, p. 241that was all manifeſt and open ſinne. Secondly, be ye clean, i. e. from all ceremoniall pollutions. Thirdly, change your garments, not onelyonly put off thoſe they had on, but put on others. The garments of the ſoule are the diſpoſitions of the ſoule, Iſai. 61.3. a garment of praiſe is oppoſed to a ſpirit of heavines; a ſpirit of heavines is a ſad or mournfull diſpoſition, a garment of praiſe on the contrary is a ioyfull and thankfull diſpoſition. We muſt change our garments, put off our earthly and worldly diſpoſitions, thoughts, deſires, cares about the world, and not there reſt, but we muſt be clothed with heavenly thoughts, affections, graces, have them in a readines to expreſſe themſelves in the worſhip of God.

p. 242This is the wedding garment, ſpoken of, Matth. 22.2. for by the marriage feaſt there, is meant all the ordinances of God, word, ſacraments, prayer, for in all doth God give our ſoules liberall and honourable entertainment, doth ſet all his dainties before us, with great ſolemnity; the wedding garment is our fitnes and diſpoſednes unto the ordinances, by reaſon of certain heavenly ſutable diſpoſitions in a readines in our ſoules, appearing to Almighty God, and in meaſure to the godly, by our outward carriage and behaviour. If we take Chriſt for the wedding garment, as ſome do, how doth he fit us for the ordinances, but by imputing his righteouſnes unto us? which is our worth, and communicating to us heavenly p. 243diſpoſitions to make us meet. They that put on wedding garments, do firſt put off their ordinary common apparel, and then put on comely pleaſant apparel meet for ſuch an occaſion: ſo when we come to the feaſt of Gods ordinances, where God is the feaſt-maker, and Chriſt the feaſt, and Angels entertainers, and attenders; we muſt not onelyonly put off our ordinary and common affections, but we muſt put on ſuch affections as are meet for the ordinances of God, ſanctified and holy affections for holy duties, as reverence, humility, love, repentance, faith, theſe in a readines do make the heart apt and diſpoſed, and theſe not put on by new care and diligence in uſe of meanes and dependencie upon Chriſt, do make p. 244us unapt and indiſpoſed, and ſo unprepared. If a man take not care to ſtirre up holy thoughts and holy affections, when he cometh to the ordinances of God, he hath an unprepared heart, becauſe his heart having no holy affections ready to meet and cloſe with holy dueties, hath no fitnes unto them, becauſe no preſent ready ſuitableneſſe unto them. It is one thing to have grace in the heart, another thing to have it ready for exerciſe, and ſo it is one thing to have a generall fitnes for the ordinances, another thing to have a particular and preſent fitnes at this and that time, for this and that ordinance. A childe of God that hath grace in his heart, hath a generall fitnes for the ordinances, becauſe the ſame holines that p. 245is in the ordinances, is in his heart, and they muſt needs fit one another but the ſame childe of God, if his grace be not fit for exerciſe through ſome impediment, at a particular time and in a particular ordinance, may want a perfect and particular fitnes for that ordinance. If this were not ſo, a childe of God could never performe any duety unworthyly, as to bring ſpeciall judgements of 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, and at other times, p. 246the difference was not in the frame and habit of grace, for then they had not been truly godly, therefore in the exerciſe of grace: ſee it in an example. There is a generall affection in fire allwayes to burne, but ſuppoſe fire be covered over with aſhes, it is not fit to burne in that preſent ſtate, becauſe it hath a preſent particular hinderance, but when that is removed it will actually burne: ſo Gods grace in our hearts hath a generall fitnes to worſhip God, but when a ſpirit of ſecurity and ſloth lyes upon the ſoul, if ye bring the ſoule to the word, to prayer, it hath not a preſent fitnes for grace, is not ready at this time to be exerciſed, becauſe hindered by ſecurity and ſloth, and therefore unprepared till that be removed.

p. 247Let us recollect what hath been ſaid. An unprepared heart to worſhip God, is,

1. A raſh heart, that doth not conſider what a poore creature it is that doth worſhip, what an high and holy God he is that is worſhipped, what an holy and high way Gods worſhip is, that Chriſt is our ſtrength and acceptance, that God will be worſhiped inwardly and ſpiritually, th…t Gods glory and our ſoules good muſt be our ſpeciall aimes in Gods worſhip.

2. An unprepared heart, is a prophane heart, that comes to worſhip God in ſinne unrepented of, or in worldly thoughts and affections.

3. An unprepared heart, is an heart indiſpoſed to exerciſe grace, to put forth holy and p. 248gracious affections in the worſhip of God.

Queſt. It followes in the next place, that we make enquiry after the reaſon, why unpreparednes of heart doth weaken our worſhiping of God, or the manner how it doth it?

Anſ. An unprepared heart doth weaken the worſhip we performe, three wayes.

1. As it makes the ſoul an unmeet inſtrument to worſhip God. If the ſoul cannot be ſit to worſhip God without preparation, then unpreparednes makes it unfit. But the ſoul cannot be fit to worſhip God without preparation. That I ſhall make manifeſt many wayes.

1. Take the ſoul in the beſt preparation, when the ſoul hath walked in all the preparing w…y of God, and taken all the paines p. 249that humane frailty allow, it will be but in meaſure fit, 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. We on earth pray that we may doe Gods will as it is done in heaven; onelyonly they that are in heaven are a perfect paterne of worſhiping God. Nay I appeale to the experience of the people of God, when they have endeavoured to renew their repentance, to pitch their thoughts and affections upon heavenly things, to ſtirre up their graces, and doe 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 p. 250what they have, there is ſuch difference between the one and the other. If the ſoul prepared hath but a meaſure of fitnes, yea but a ſmall meaſure, then a ſoul without preparation cannot be fit at all.

2. We cannot be fit to worſhip God without preparation, becauſe we continually disfit our ſelves between time and time of Gods ſervice. In the generall, the fleſh doth luſt againſt the ſpirit unceſſantly, Gal. 5.17. As grace doth make a man willing to worſhip God, and deſirous to be imploied about that; ſo corruption, on the contrary, doth make a man backward thereto, nay forward to ſin, this is that Paul ſaith, Rom. 7.21. When I would do good, evil is preſent with me. When his regenerate will chuſeth p. 251good, his unregenerate will out of hand chuſeth evil. And the effect of this luſting of the fleſh againſt the ſpirit, is this, (ſaith the Apoſtle) ye cannot do what ye would, though there be a will to be prepared for duty, yet the corrupt will, will hinder the act of the regenerate will, or at leaſt weaken it. More particularly, we do continually unfit our ſelves for the worſhip of God two waies.

1. We ſin continually in all our actions, and every act of ſin doth ſtrengthen the habit, and weaken the contrary habit of grace. Not only we do ſin neceſſarily and unavoidably, but through careleſnes, for want of watching to avoid occaſions, and to take hold of advantages againſt ſin. And the more of the will in ſin, the leſſe oppoſition p. 252it meeteth with all, the more doth it gather ſtrength, and weaken grace, becauſe grace is leſſe exerciſed, Iſa. 59.2. Your iniquities have ſeparated between you and your God: Sin doth not only ſeparate us from God, as a fountain of comfort, but as a fountain of grace, ſo that the more we ſin, the leſſe communion we have with God in grace, and the leſſe communion we have with God in grace, the more unfit to worſhip him. It fares with us in this caſe, as with Samſon, when he had given way that the hair of his head ſhould be cut, which was to break his covenant, (a ſin rather of careleſnes, then of preſumption) he thought to have riſen up, and gon from the Philiſtines as at other times, but he knew not that God was departed from p. 253him: ſin had bereaved him of his ſtrength: So when we have been careleſſe of our watch, as we generally are, and have let looſe our thoughts, affections, ſpeeches, we think to pray, hear, meditate, with the ſame ſpirituall life and ſtrength, that we have formerly done, but we know not that God is abſent from our hearts, and ſo our ſtrength is abſent.

2. We do ſpecially unfit our ſelves for Gods worſhip by the uſe of our callings, and the comforts of this life. Neither our callings nor outward good things do of themſelves unfit us to worſhip God, for God would not then have given man a calling, and ſet him in midſt of outward comforts in innocency. But we abuſe our callings and comforts, to make us p. 254unfit for Gods worſhip, and that we do three waies.

1. We ſpend too much affection upon them.

2. Too much time.

3. Too much labour.

1. We beſtow the ſtrength of our affections upon our callings and outward comforts, contrary to that of the Apoſtle, 1 Cor. 7.30, 31. and they that buy, as if they poſſeſſed not: and they that uſe the world, as not abuſing it: teaching us a weaned affection from them; we ſhould be in regard of ſetting our hearts upon them, when we are in the midſt of them, as if we wanted them. But we not only uſe them, but let our hearts go into them, we too much care about them, when we want them, which made our Saviour take ſo much pains with his Diſciples, p. 255Matth. 6. from ver. 25. to the end, to prevent this: did not care make Martha unfit to hear our Saviour, yea ſo change her into care, that ſhe would have hindred Mary alſo, yea and charged it as a neglect upon our Saviour himſelf, that he did not relieve her in this immoderate care? Luk. 10.40. Maſter, doſt thou not care that my ſiſter hath left me to ſerve alone? bid her therefore that ſhe help me; her immoderate care made her think that Mary had too little care, and our Saviour alſo. Is not the reaſon rendered, why cares immoderate do unfit us for Gods worſhip? Luk. 21.34. Take heed that your hearts be not overcharged with ſurfeting and drunkennes, and cares of this life. Immoderate cares are to the ſoul, as a ſurfet of drink, too p. 256much drink unto the body, the body is overcharged with it, and ſo unfit for occaſions: ſo the ſoul is over-burdened with immoderate cares, therefore unfit for a farther weight of Gods worſhip. Why do cares choak the ſeed of the Wo…d, Matth. 13.22. but becauſe they choak the ſoil, draw away the ſtrength of the heart and affections? When we are about our callings, and enjoy the comforts of this life, we loſe our hearts in love and delight, and if they have the ſtrength of our joy and deſire, God cannot have it alſo. No man (ſaith our Saviour) can ſerve two maſte…s, for he will love th… one, and hate the other, Matth. 6.24. Ye cannot ſerve God and mammon: If theſe worldly good things have the beſt of our love, God cannot p. 257alſo have it. If we be at any time buſied about the worſhip of God, our hearts will go after our covetouſnes, the good things we have coveted will have our thoughts and affections, when God ſhould have them.

2. We beſtow too much time upon our callings: Pſal. 127.2. It is vain for you to riſe early, to ſit up late, ſhewing that ordinarily our care is to gain all time for our callings and occaſions, hardly can we ſpare time daily for the worſhip of God, and when the S…bbath doth approach, all the time that we can any way get, we lay hold of, leſt God ſhould have too much, no time will be allowed for preparation, not only ſo long as light will permit men, will they be labouring about p. 258their callings on ſaturday night, but ſo long as ſleep will ſuffer them: when we are counſelled, Epheſ. 5.16. to redeem the time, part of the meaning is, out of the hands of our callings, unleſſe we can prove that they do not take up too much time, Luk. 14.18, 19. The foundation of their refuſing to come to the ſupper, the ordinances of God, was this, they could not ſpare time from their callings.

We beſtow too much pains and labour about our callings, too much ſpend the vigour and ſtrength of our bodies, that they become unfit to ſerve our ſouls in the worſhip of God. What means our ſleepy praiers every night in our families, but the over-wearying of our bodies? What means our ſleepy Sabbaths, but the overtiring p. 259of our bodies on the week daies?

3. We cannot be fit to worſhip God without preparation, becauſe of Satans continuall main endeavour to make us unfit for Gods worſhip; Satan is more Gods enemy then ours, becauſe God ſtands more directly oppoſite unto him then we do. God is the greateſt good: Satan is the greateſt evil. What is more oppoſite to the greateſt good, then the greateſt evil? We have ſomewhat like Satan, therefore he is not ſo great an enemy unto us: God is altogether unlike him, and contrary to him, therefore he is an utter enemy to him; ſo that though Satan will endeavour to unſit us for our own callings, yet chiefly for Gods worſhip, for that doth moſt concern Gods glory, p. 260and in that he doth more immediately and fully oppoſe God. When did Satan put that thought into Judas heart of betraying Chriſt, but when the paſſeover did approach? And experience tells the godly, that they have never more confuſion of thoughts, then when they deſire to meditate and to fit themſelves thereby for praier.

4. Unpreparednes of heart doth weaken the worſhip of God performed by us, as it doth hinder the breathing and working of the ſpirit in our hearts. If the ſpirit aſſiſt us not, we ſhall but weakly worſhip God, therefore it is ſaid to help our infirmities in praier, and ſo in other duties, Rom. 8.26. Whereas the burden of duty is too heavy, the ſpirit p. 261of God doth help to lift the burden. If the ſoul come unpreparedly, the ſpirit of God will not ordinarily aſſiſt.

1. Becauſe a leſſer breathing of the ſpirit is neglected: and will the ſpirit lay out more, when leſſer is not prized and improved? The ſpirit of God doth allwaies move and provoke the ſoul unto all the will of God, and therefore unto preparation, if men therefore come without preparation, they come w…th neglect of the ſpirits motion unto preparation; and if leſſe of the ſpirit be not improved, will he be laviſh of more aſſiſtance?

2. The ſpirit will not ordinarily aſſiſt the unprepared heart, becauſe it is out of the way and road of the ſpirit: the ſpirit of God is a ſpirit of promiſe, Eph. p. 2621.13. and is therefore conveighed to the ſoul in a way o… promiſe, but the unprepared heart is out of the way of promiſe, and therefore out of the way of the ſpirit. Indeed the ſpirit of God will ſometimes meet an unprepared heart in a duty, but it goeth out of the ordinary way at ſuch a time, as it muſt do when we are out of the way; the ſpirit of God muſt firſt come out of its ordinary way to us, ere we can get into our way; but the effect of the ſpirit meeting a ſoul unprepared, is to make it aſhamed of unpreparednes, and more watchfull thereunto for time to come.

3. Unpreparednes of heart doth weaken our worſhiping of God, as it doth give advantage to Satan to interrupt and hinder p. 263us in the ſame. To what end ſerves preparation? is not this a main end to prevent impediments in worſhip, and Satan the maſter of them? When the Apoſtle, 1 Pet. 5.8. would have us be vigilant, upon this ground, that Satan walketh about, ſeeking whom he may devoure, doth he not give us to underſtand, that the more careleſſe we are, the more advantage Satan hath againſt us, and the more watchfull we are, the leſſe harme can he doe us? This was our Saviours counſell to his three diſciples in the garden in the very houre of temptation, watch and pray, that ye enter not into temptation, implying, that it is not ſufficient for the preventing of Satans temptations to performe dueties, unleſſe we adde watching, that we be fit p. 264to performe them. It is not dueties that weaken Satan, but dueties performed in the power of the ſpirit, Gal 5.16. walke in the ſpirit, and ye ſhall not fulfill the luſts of the fleſh: ſo much as we expreſſe the ſpirit, we oppoſe ſin and Satan. The devil makes great advantage of dueties, of mens hearing, reading, praying. Into whom doth he enter with the unclean ſpirit, but into the houſe that is ſwept of groſſe and foule ſinnes, and garniſhed with common gilts and performances of dueties? The ſcribes and Phariſees made a cloke of their long prayers to cover their oppreſſion. The devil himſelf will ſometimes put on the forme of an Angel of light: and herein doe his inſtruments imitate him, as a way of more effectuall deceiving, 2 Cor. 11.13, p. 26514, 15. ſo that duties performed unpreparedly do more advantage Satan then otherwiſe.

But that we may ſee more fully how unpreparednes of heart doth give advantage unto Satan, let us enter into ſome particulars.

1. The heart unprepared is indiſpoſed unto good duties, hath no readines unto them, but diſpoſed unto other things, unto ſinne, or unto worldly occaſions: the ſoul is ever working, becauſe it is ſometimes indiſpoſed to good duties, it is not therefore indiſpoſed to every thing elſe, but it ſtands inclined to other things. Now no diſpoſition of the ſoul is ſo contrary to Satan, as a diſpoſition unto that which is good, for that is Gods image, and the devil can make leaſt advantage of it, p. 266for though he make great advantage of good duties, yet for the moſt part it is when the heart is indiſpoſed; but when the heart is unprepared, and ſo hath no readines unto that which is good, but rather unto other things, it doth come nearer the devils diſpoſition, and ſo gives more advantage to Satan; it is more fit to cloſe with his ſuggeſtions, and unfit to reſiſt them.

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, 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 p. 267power to reſiſt them; and if Satan hath the advantage of the darknes and weaknes of the ſoul, hath he not great advantage?

3. Unpreparednes of heart doth weaken the grace of faith, whereby we ſhould draw ſtrength from Chriſt, both to perform duty, and to reſiſt Satans temptations in duty. The ground of faith is the promiſe: unpreparednes of heart doth take the ſoul out of the way of the promiſe, therefore takes away the ground of ſaith; 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.

p. 2684. As unpreparednes of heart doth weaken faith, ſo at the ſame time it doth weaken the comfort of the ſoul, and bring in doubts in the room thereof: ſo much want of faith in the heart, ſo much want of comfort: 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, and that will be Satans advantage, for as the joy of the Lord is our ſtrength, Neh. 8.10. ſo the ſorrow of the heart, and doubt of the heart, is the weaknes of the heart, and that is Satans advantage. The heart allready doubting, is ſit to have doubts multiplied by Satan, the doubts of the ſoul do darken the ſoul, and ſo Satan may with p. 269leſſe notice and diſcerning ſcatter his temptations in the heart.

Vſe. This doctrine doth prove foure things.

1. The fall; 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: and imperfection is a ſigne of their fall. Did God ſend us out of his hand imperfect? If we were perfect, we had no unpreparednes unto that which is good. God made us in his image and likenes, and Gods image is ready and free unto that which is good: we are not therefore as we were made. Hence the Apoſtle ſaith, we are his workmanſhip, created in Chriſt Jeſus unto good p. 270works, Epheſ. 2.10. our firſt creation unto good works, was not in Chriſt Jeſus: but before we can have any diſpoſednes unto that which is good, we muſt be created again through the power of the Lord Jeſus: we are not therefore the ſame cretion we were at firſt, but have loſt it: and the ſigne hereof we carry continually about us, an unreadines to that which is good.

2. The evil of the fall. 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, and are appointed to puniſh that, therefore that is greater then them all. It is the Lords greateſt good, and ſo his greateſt glory p. 271to be allwaies diſpoſed unto good, and never unto evil. And it is the greateſt evil that the fall hath brought upon us, that naturally we are allwaies diſpoſed unto evil, but never unto good, and when we are regenerate, we are allwaies more ready unto evil then unto good.

3. The miſerable eſtate of unregenerate perſons, ſuch as are in the ſame eſtate wherein they were borne. If Gods people that are new creatures, that have Gods image renewed in them, cannot be fit to worſhip God, till they have prepared their hearts, 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 p. 272the Sacraments, but they can never be fit for thoſe duties, whilſt they remain in an unregenerate eſtate. 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 to our beſt good? And the miſery is the greater, if we conſider, unregenerate men are fit for any thing elſe, but to ſerve God: fit for their own occaſions, fit to ſin againſt God, they are wiſe to do evil, but to do well they have no underſtanding, Jer. 4.12. put the caſe that a ſubject ſhould finde himſelf fit to do any buſines of his own, yea alſo fit to warre againſt his Prince, but unfit to do him any ſervice: would he not think himſelf in a miſerable temper? Nay, ſuppoſe p. 273a man ſhould finde 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 againſt Gods honour, but unfit to do for him, yea fit to do for their greateſt enemy, Satan, but unfit to do for God their greateſt friend: and is not this an evil temper? who would reſt in this condition?

4. The neceſſity of regeneration unto glory. If Gods worſhip cannot be ſo well performed p. 274without particular preparation, then it cannot be performed well at all, where there is no preparation, as in the unregenerate there is not. And can they be fit for heaven, that are not fit for Gods ſervice? What? fit for wages, and not fit for work? They that partake in the inheritance of heaven, have it among them that are ſanctified, Act. 26.18. and what is it to be ſanctified by faith in Chriſt Jeſus, but to be ſet apart unto God and his ſervice, to be purified for Chriſt, zealous of good works? Tit. 2.14. Change of place will not change the diſp…ſition of the ſoul, no not heaven it ſelf, could an unregenerate man come thither, no more then a man comming from hell, and relating his experimentall knowledge of the p. 275torments there, would change the ſoul, Luk. 16.31. If therefore men be unfit for the ſervice of God here, they will be much more unfit for the ſervice of God in heaven, where more perfection, and continuall worſhipping of God is required.

2. To reprove the uſuall and ordinary, generall and common unpreparednes of Gods people unto Gods worſhip. It is not the fault of ſome particular Chriſtians onelyonly, but of all the people of God generally, and their fault it is not, at ſome particular times onelyonly, but ordinarily. No one thing, I am perſwaded, the godly are more failing in, then in preparing themſelves for Gods worſhip. They cannot be ignorant that it is a way of Gods command, and a way of promiſe, therefore of p. 276advantage and benefit unto them, therefore in neglecting it, they ſin againſt Gods ſoveraignty, and their own good. Do not the practices of Gods ſeverall ſervants in Scripture caſt ſhame upon them? Nay, do not their own conſciences reprove them, when they are out of temper in holy duties, and cannot finde God? Do not their conſciences whiſper to them, and tell them that they may thank their unpreparednes? Nay, doth not the thing it ſelf deeply reprove them, and take away all excuſe? what, come unprepared to Gods worſhip? Suppoſe that God would not at all hide himſelf, when his people come unprepared to his worſhip, and they were ſure of ſo much; yet were it their fault to come unprepared: ſhould not p. 277they ſuit themſelves according to the preſence they come unto, and the work they go about? Doth not reaſon teach as much? Can we without fault leſſe prepare for eternall waies, for waies that concern Gods glory, and our good moſt, then for other matters? Gods worſhip is an eternall way: though this and that particular worſhip of God be not eternall, yet ſome worſhip of God is eternall, and ſhall remain with us for ever in heaven, and all the worſhip of God doth tend more to Gods glory and our good, then any thing elſe; yet we prepare more for any thing elſe. More particularly we are to be reproved for ſundry things that tend to our unfitting to the worſhip of God.

1. The godly do not remember p. 278the ſabbath in the week day. That remember, which the Lord hath prefixed before that commandement, rather then any other, doth imply, as a neceſſity of ſpeciall remembrance of that, ſo an eaſines to forget that, a difficulty to remember it, or elſe the Lord would not have ſet this remember before it. And if the godly conſider, they ſhall finde, that the Sabbath comes ſeldome into their mindes the week thorow, though it be the moſt ſolemne day in the week, and of more weight then all the dayes in the week.

2. The godly do not ordinarily keepe up their watch, and ſo advantages for grace are overſlipped, and ſinne is committed through careleſſenes, which doth exceedingly unfit p. 279the heart for Gods worſhip: ſinne makes grace unto the performance of duty as a knife to cut without an edge.

3. They do not ſpiritualize their callings and earthly buſineſſes, by going about them in the ſtrength and wiſdome of the ſpirit of God, and propounding Gods glory as their aime and end, and making ſome ſpirituall uſe of paſſages therein by meditation, often raiſing up their thoughts and deſires to heaven, ſo that they grow earthly and carnall, like the occaſions they meddle with, and ſo unfit for heavenly and ſpirituall worſhip.

4. The times of their vacancie from their callings, and of libertie, they ſpend in empty and unprofitable wayes, letting looſe their thoughts and ſpeeches p. 280unto vain and empty things, which tend to no profit, and ſo the heart is more empty: whereas if the people of God would but ſeaſon the times of their repaſt and recreation, with ſome ſprinklings of good diſcourſe, as ſalt, or winde up the ſame with ſome good diſcourſe, or with prayer, or with ſome heavenly thoughts, their bodies would be more fit for Gods worſhip, and their ſpirits not the more unfit.

5. The people of God do their worldly occaſions unto the utmoſt period of time, on the Saturday night, that ſleepe will allow them to take, and doe not improve their time that day, that they might get their occaſions diſpatched, and have ſome time to prepare their hearts.

p. 281Herein, I perſwade my ſelf, the godly that uſe our Saturday markets, do exceedingly faile, in that they do come home ſo late, not through neceſſity of buſines, but careleſſenes, much time is ſpent on that day which they can give no good account of, when they come to recollect themſelves. Nothing but ſleepe doth part the Lords day and their dayes with them, beſide ordinary duties. Will ſleepe change the frame? No ſurely, but as they left with the world laſt when they went to ſleepe, ſo they ſhall meet with that firſt when they awake in the morning. That which may the more reprove the godly, is the conſideration of a treble cauſe of this unpreparednes.

1. The difficulty of it: it is an harder matter to prepare the p. 282heart, then to performe a dutie, for the godly do not ordinarily neglect duties, but they ordinarily neglect to prepare their hearts: were it as eaſie to prepare the heart, as to performe duty, they would doe that as well. And if difficulty hinder, is not ſpirituall ſloth the cauſe? and what more lothſome, then to neglect that which might exceedingly tend to Gods glory and their good, for want of taking a little paines?

2. A ſecond cauſe, why the godly doe no more prepare themſelves, is, an opinion that a little preparation will ſerve: for if they did not thinke a little would ſerve, if they were perſwaded that God would not take a little well, they would prepare more. And if this opinion did ſpring from meere ignorance, p. 283becauſe they know no better, it were leſſe matter; but it doth ſpring from heedleſſenes, and careleſſenes, becauſe they do not attend to, and conſider of the light they have, for did they but conſider the command of God, the practice of the ſervants of God, and their own practice in other matters, they cannot but know that a little preparation will not ſerve.

3. A third cauſe, is, confidence in duties done: did they thinke duties would do them no good without preparation, they would more prepare: but they thinke, if they pray, heare, read, receive the Sacrament with any hearts, theſe duties will helpe their hearts. What is this but to make idols of the ordinances, to make gods of p. 284them, to thinke they can helpe our hearts without any further helpe? onelyonly God can helpe the heart without any other helpe, no ordinance can helpe our hearts without the helpe of other ordinances. As the godly are to be reproved for their unpreparednes in ordinary ordinances, ſo eſpecially in extraordinary, a frequent fault with the godly, and, if ſeene in nothing elſe, yet in the fruitleſſenes of ſuch duties. It is a ſin to come unprepared unto ordinary ordinances, but a double ſin to come unprepared unto extraordinary ordinances. It is a taking of Gods name in vain to come unprepared to ordinary worſhip, but it is a taking of Gods name in vain, in an high degree, to come unprepared to extraordinary worſhip. p. 285Hence God doth often make them to be of contrary effect, ſtraitning, hardning burdenſome, weariſome.

3. To provoke the godly to take heed of unprepared worſhipping of God, my doctrine is argument ſufficient. It will weaken the worſhip we performe, and we cannot ſerve a better maſter, nor do better worke, and therefore no where better beſtow the ſtrength of ſoul and body. I know if thou have the ſpirit of a childe in thee, the ſpirit of reverence, and the ſpirit of love, and thou know aforehand what would helpe or hinder thee in the worſhip of thy heavenly father, thou wilt avoid the one, and uſe the other. But becauſe the wiſe man ſaith, Eccleſ. 12.11. that the words of the wiſe are as nailes p. 286faſtned by the maſters of the aſsemblies, and conſequently the more looſe any naile of wiſdome ſticks in the heart of the godly, the more and harder blowes muſt be given, and becauſe it will be confeſſed that this word of wiſdome (preparation for holy duties) hangs looſe in the hearts of the godly, therefore by force of argument I ſhall endeavour to faſten it: I will uſe a double motive, one from the evil of unpreparednes, another from the benefit of preparednes.

1. Conſider the evil of unpreparednes. 1. It is a tempting of God. What is it to tempt God, but to move him to go out of his own ordinary way? Math. 4.6, 7. when Satan willed our Saviour to caſt himſelf from the pinacle of the temple, p. 287upon this ground, that God would give his Angels charge over him, our Saviour anſwered him, Thou ſhalt not tempt the Lord thy God. Wherein ſhould our Saviour have tempted the Lord by caſting himſelf down? becauſe that was not the ordinary way to go down, and therefore not the ordinary way of preſervation, we may gather that from the devils leaving out part of the ſcripture [in all thy wayes] without which it would not have ſerved his turne. The like is here, thou comeſt to an ordinance to finde God, to get good to thy ſoul, with an unprepared heart, thou now putſt God to go out of his way, or at leaſt tempteſt and trieſt the Lord, whether he will go out of his way or no, for if he meet with thee, and do thy ſoul p. 288good at this time, he muſt go out of his ordinary way, for his ordinary way of meeting the ſoul, is preparation. It is a greivous ſin to tempt God.

1. It is a preſuming of Gods mercy and goodnes, that he will be good above all he hath revealed, which doth imply a ſecret unthankfullnes for Gods mercy revealed, as if that were not enough; for if it be enough, why ſhould we preſume of more?

2. It is a lording it over God, inſtead of ſubjecting our ſelves unto him: when thou prepareſt, thou ſubjecteſt thy ſelf to Gods will; but when thou commeſt for Gods bleſſing in unpreparednes, thou deſireſt and expecteſt that God ſhould let go his own will, and ſtoop to thine: God ſaith, thou ſhalt have p. 289it in unpreparednes, thou ſai'ſt in unpreparednes; his will is thou ſhouldſt prepare thy ſelf, thy will is to be unprepared, and thou lookeſt that God ſhould ſtoop to thy will, for thou commeſt for his bleſſing in a way of thine own will.

3. It is a falſifying of Gods truth. God ſaith, he will bow his ear to the prepared heart, Pſal. 10.17. We ſay, God will draw near to us, though unprepared, and this we profeſſe when we come unpreparedly to ſeek God: we might as well ſay, God indeed hath ſaid, he will bow his ear to the prepared, but he will not ſtick to his word, he will go from it.

2. The god y complain they cannot meet God in ordinances, they do not affect, move, work upon them: here is the cauſe p. 290we are not prepared, and ſo we are like the deaf adder, (Pſal. 58.4, 5.) upon whom the charmer cannot prevail, charm he never ſo wiſely, becauſe his ears are ſtopped. A man findes no ſweetnes in his meat, the reaſon is, not becauſe his meat is unſavoury, but becauſe his taſte is diſtempered: the Ordinances are ſometimes ſweet, and would allwaies be ſo, were the ſouls palate allwaies in the ſame temper.

3. The godly complain they cannot profit, they get no ſtrength by Ordinances, corruptions are ſtill ſtrong, and grace unready for exerciſe: Let me ask a queſtion, Why doth not meat nouriſh ſome bodies? Becauſe they do not digeſt it. Why do they not digeſt it? Becauſe their ſtomacks p. 291are not prepared, though the meat may pleaſe the appetite well: ſo the heart may be affected with the Word, may purpoſe, and reſolve upon obedience: but ſome ſin in the heart, or ſome immoderate affection may keep off the heart that it cannot ſo meditate upon the Word, or pray over it, and ſo it comes to no perfection.

4. If thou come unpreparedly, and meet God, a great part of thy comfort will be abated before and after; before, thou canſt not have the comfort of thy faith that God will meet thee, becauſe thou art out of the way of the promiſe, thou canſt finde no promiſe to ſuit with thy unpreparednes; afterward, thy heart will be grieved, Gods comforts are not heat and warmth, comfort and refreſhment p. 292onelyonly, but light allſo, to diſcover the ſinfullnes of the ſoul. When David found help in the ſanctuary, Pſal. 73.17. his comfort was abated from ſight of his former diſtemper, verſ. 22. otherwiſe he had had his comfort without that mixture of ſorrow: ſo if we finde God in unpreparednes, our comfort will be more mixt comf…rt.

2. The benefit of preparation. …. The more we prepare our ſelves, the more in ordinary courſe we finde God. Indeed, God doth ſometimes hide himſelf when his people are prepared, becauſe he will not have them make an idol of preparation, to think that therefore God will draw neare to them, as if that deſerved ſo much. No, he will have them know p. 293that it is of meer mercy if he be found of them, though in preparation, he is not bound in juſtice (ſ…tting aſide his promiſe) to reward their preparation, it's but their duty, and he can …ſpy in it matter of diſpleaſure. 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.…. If any man open to me, I will come in to him, Revel. 3.20.) and the experience of the godly doth ſecond it.

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. p. 294Preparation alſo will empty their memories, and ſo ſtrengthen them, it may be they are too full: If they ſay their momories are weak alſo for other things, yet preparation will ſtrengthen them, for ſo they ſhall ſtirre up, and improve the good in their memories, and bring in the aſſiſtance of the holy ſpirit.

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. Let them be perſwaded to try this one way more, prepare unto prayer, prepare unto the Word, prepare unto the Sacraments. There is a promiſe, Job 11.13, 14, 15. If thou prepare thine heart, and ſtretch out thine p. 295hands towards him, &c. Then ſhalt thou lift up thy face without ſpot. It may be thou haſt ſtretched out thine hands, thou haſt prayed earneſtly; but now prepare thy heart, ſee if there be not ſomewhat amiſſe in thy hand or family, that might hinder, then thou ſhalt have comfort in thy heart, and boldnes in thy countenance: guilt of heart makes a man hang down the head, as ſpots make a man to hide his face.

4. If God do not meet with thee, yet thou ſhalt not have this increaſe of thy burden, that thou wert unprepared, but on the contrary, thou ſhalt have aſſurance that God, who hath prepared thy heart, will bea…e witneſſe to it, and hath ſome good for thee in ſtore, which he will prepare thee for, in a p. 296further meaſure, by preſent withdrawings.

Queſt. How ſhould we helpe our ſelves unto preparednes for Gods worſhip?

There are three helps,

Examination.

Meditation.

Prayer.

1. Exam…nation. 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.

Examine 1. What the generall frame and temper of thy heart is, whether in a better or worſe temper then formerly.

2. What particular failings have lately eſcaped thee, that m…ght ſpecially indiſpoſe thy ſoul.

p. 2973. 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. Meditation is of a ſeparating and ſettling nature, it ſeparateth heavenly tho…ghts and affections from earthly; and ſetleth the heart in heavenly thoughts and affections, for it often goeth over with thoughts. It is as the bellows of the ſoul, that doth kindle and inflame holy affections, and by renewed and more forcible thou…hts, as by renewed and ſtronger blaſts, doth renew and increaſe the ſlame.

3. Prayer. David prayes to p. 298God to prepare the heart of the people, 1 Chron. 29.18. God prepared the people, 2 Chron. 29. ult. pray therefore to him.

1. To pardon our originall indiſpoſednes, and particular failings.

2. To give ſucceſſe to examination, and meditation.

3. To ſupply his ſpirit unto the heart, which hath put grace into the heart, therefore can revive and bring out the ſame.

Ob. I cannot get time thus to prepare.

Anſ. In diligence in thy calling thou ſerveſt God; but if thou be ſo imployed in it, as to ſhut out preparation, thou ſerveſt Satan more then God, becauſe thou doſt more his minde and for his advantage, then Gods.

Ob. I am a childe or ſervant, p. 299under government, and cannot get time, having not my time at mine own diſpoſe.

Anſ. 1. Thy governours ought to allow thee time for Gods ſervice, thou art more Gods ſervant then theirs.

If they will not, yet 1. By diligence gain time. 2. If thou canſt not do that, take it from thy meat, or ſleep. If neither father, nor mother, nor maſter, will take care of thy ſoul, yet do thou take care of it.

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, and trouble them for want of light.

1. Queſt. Whether are we p. 300bound to prepare more for the Sacrament then for the word?

I will premiſe foure things, and then anſwer to the queſtion.

1. The Sacrament is an ordinary ordinance of God, and ſo ſtands in the ſame ranke of ordinances with the word: 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. 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, and and for an ordinary end, the remembrance of Chriſts death.

2. The queſtion is not between the whole word and the Sacrament, but between a particular p. 301Sermon, and the Sacrament, whether we be bound more to prepa…e for the Sacrament then a particular Sermon, going before the Sacrament.

3. The queſtion is of thoſe, who in regard of grace received, are generally, and habitually prepared, both for the word and ſupper; for of the unregenerate more preparation is required to admit them to the ſupper then to the wo…d.

4. The Sacrament in ſome reſpect hath it's place below the word, in that the word is the covenant, yea a particular Sermon doth contain part of the Covenant, and the Sacrament is the ſeal, now the ſeal doth receive neceſſary force from the covenant, but not the covenant from the ſeal, the ſeal is of no force without the covenant, but p. 302the 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. The ſeal follows the covenant and ſerves unto it.

To the queſtion then I anſwer, That it ſhould ſeem there is not more preparation required unto the Sacrament then unto the Word. This truth will more plainly appear, if the objections be cleared, which are brought to the contrary.

Ob. Of a Sermon it can but be ſaid, This is my Word: but of the Sacrament it is ſaid, This is my body, and more reverence is due to the body of the Lord, then to the word of the Lord, and ſo more preparation p. 303to be made for the Sacrament, then for the Word.

Anſ. 1. If it be ſaid, that Chriſts body is preſent at the Sacrament onelyonly in the Word, the word of promiſe, then this objection doth fall to the ground, as of no force, for we muſt prepare to receive the word in a Sermon, 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. That Chriſt is no otherway preſent in the Sacrament but by his Word and promiſe, appears by our Creed, which ſaith, he aſcended up into Heaven, and ſitteth at the right hand of God, and from thence ſhall come to judge the quick and the p. 304dead: If he ſit at Gods right hand in Heaven, then he is not bodily preſent in the Sacrament.

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, then to his Word, though at other times they did ſo▪ therefore did not prepare more for his bodily preſence and for the Sacrament, then for his Word. And whereas they were bound continually to worſhip his bodily preſence, in regard of the union of his humane nature to the divine, and our Sa…iour did ſometime… manifeſt his divine nature, to …n…o…ce from them bodily worſhip, as Luk. 13.8. Matth. p. 30514.33. Why did he hide it now at this time? and rather ſhew himſelf moſt humble in waſhing their feet, Joh. 13.4. 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.

3. I… the Sacrament be but a ſigne and repreſentation of the body and blood of Chriſt, as it muſt needs be granted, then the word will require more reverence, for the Word, ſo farre as by Scripture it can be proved to be the Word of Chriſt, is not a ſigne or repreſentation of his Word, but his very Word, Luk. 10.16. He that h…areth you, heareth me: 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, p. 306but the ſpirit of your Father that ſpeaketh in you.

2. Object. Of the Sacrament the Apoſtle ſaith preciſ…ly, Let a man examine himſelf, and ſo let him eat; he doth not ſay ſo much of hearing the Word; therefore we are bound to prepare more for the Sacrament.

Anſw. Though ſo much be not expreſſed concerning the word, in any place that I remember, yet ſo much is implied, Ier. 4.3. When it is ſaid, break up the fallow ground, and ſowe not among thorns: the meaning of that is, the rooting out of ſins out of the heart, which are as thorns piercing the ſoul, and choaking that which is good. How ſhall they be rooted out, unleſſe they be known to be there? And how ſhall they be known to be there, but by examination? p. 307Lam. 3.40. Let us ſearch and try our waies, and turne unto the Lord. 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, and hypocriſies, and then deſire the ſincere milk of the Word, is not examination implyed? How can they lay aſide theſe ſins, unleſſe they know them to be in their hearts? And how ſhall they know them to be there, unleſſe they do examine.?

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 p. 308were deeply and ſtrongly faſtned amongſt the Corinthians, and brought down from heaven eminent expreſſions of wrath and diſpleaſure. And this will the rather appear, if we conſider, that ſetting aſi…e what is here ſaid upon ſpeciall occaſion, ſo much is no where elſe ſpoken of the Sacrament, no more then of the Word.

Object. In the Sacrament we do renew our Covenant with God, therefore we ſhould prepare more for it, then for the Word.

Anſw. So we do renew our Covenant in every Sermon, for God declareth what …e will be unto us, and what he requireth of us back again, and if we conſent, and obey, as we do, if we hear well, we do renew our Covenant with God.

p. 309Ob. In the Sacrament we do more fully renew our Covenant with God: the Sacrament hath relation to the whole Covenant, a Sermon doth but treat of a part of the Covenant, therefore we muſt prepare more for the Sacrament then for the Word.

Anſw. If a Sermon do treat but of a part of the Covenant, but a branch of it, yet of an eſſentiall part, ſo including the whole; 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, and we his, or if one part be onelyonly expreſſed, the other is implyed, for the Covenant is mutuall, and one part inſeparably depends upon the other.

p. 310Queſt. Why then do Miniſters many times take more care that their people be prepared for the Sacrament, and people take more care to prepare themſelves?

Anſw. I deny not but there may be an opinion rooted in the mindes, both of Miniſters and people, that more preparation is required unto the Sacrament, then unto the Word, which may now be taken away by what hath been ſaid: The cauſes of this opinion may be two.

1. The more ſolemn geſture uſed, yea and commanded at the Sacrament, a geſture not onelyonly of reverence, but adoration, a geſture of worſhip, as the Papiſts themſelves acknowledge, who profeſſe they kneel, in regard of the reall preſence, p. 311and wonder that we deny the reall 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, then to the Word, did not breed kneeling, yet no doubt, kneelling hath bred and nouriſhed this opinion in many.

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, for were it uſed as often as the Word on the Lords day, as it lawfully might, men would not think it of more p. 312weight 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.

1. There is a preparation of ſeparation, belonging to the Sacrament, which doth not belong to the Word; all may partake in the Word, Mark. 16.15. Go, preach the Goſpel to every creature, no creature is excepted from hearing: ſome think the excommunicate ſhould not be kept from hea…ing the Word, for they are to be but as the Publican and the Heathen, and the Publican and Heathen may hear the Word. But all may not receive the Sacrament, for that is the ſeal of the Covenant, p. 313and the ſeal doth belong to none but them, who by the Word are brought into the Covenant.

2. Where there is a meeting of more Ordinances, more preparation is required; but where the Sacrament is adminiſtred together with the Word, is a meeting of more Ordinances, therefore more preparation is required: were this Ordinance more frequently uſed, men would better be acquainted with the preparation due thereto.

Queſt. Suppoſe a man come to Church on the Lords day, and the Sacrament be adminiſtred there, beyond his expectation, whether may he receive, not knowing of that aforehand, to prepare himſelf for it?

Anſw. 1. If a man doubt whether p. 314he may receive lawfully or no, he ſhall do beſt to forbear, for in this caſe holds that of the Apoſtle: Rom. 14.23. Whatſoever is not of faith, is ſin: if a man do an action, and knoweth not whether he ſhall do well or no, he ſinneth in that action, for the rule of our obedience is the Word of God: if therefore I do not know that ſuch an action is according to the Word, I do not obey in it, and therefore ſin.

2. If thou be prepared for the Word, thou art in meaſure prepared for the Sacrament, for thoſe duties of examination, meditation, praier, which do prepare us for the Word, do not onelyonly ſtirre up thoſe affections and graces, that are more properly requiſite unto the Word, but thoſe alſo that p. 315more peculiarly belong to the Sacrament.

3. God may increaſe the beginnings of thy preparation by the Word, further provoking and ſtirring up thy graces, eſpecially thy faith and repentance.

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, and conveigh to thee the bleſſing: 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, but Hezekiah praid for them, ſaying, The good Lord pardon every one p. 316that prepareth his heart to ſeek the Lord God of his fathers, though he be not cleanſed according to the purification of the ſanctuary, and God hearkened to Hezekiah, and healed the people.

Queſt. Suppoſe there be a day of faſting kept, and I know not of it till the morning of it, whether may I go unto it, it being an extraordinary duty, and requiring extraordinary preparation, and I unprepared, not knowing of it?

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.

2. If thy ſoul be earneſtly deſirous to ſeek God in that Ordinance, unwilling to miſſe the p. 317opportunity, and ſenſible of thy unpreparednes, the bare want of extraordinary preparation need not hinder thee, if thou do not lie under the guilt of ſome ſin unrepented of, for thy unpreparednes is not through any neglect of him: It is not bare want of ſuch a meaſure of preparation that doth diſpleaſe God, ſo as to diſreſpect our duties, but neglect and ſleighting of it. God requires no more then he gives: had God given thee time of extraordinary preparation by fore-knowledge of the duty, he would have required the ſame; but having not given thee that time, he will not require that. Nay, it may be God will ſpecially prepare thy ſoul by want of ſpeciall preparation, humble and ſoften thy heart.

p. 318Ob. But the ſcrupulous heart, as the moſt conſcientious are, will be ready to ſay, If God would have had them to partake in the duty, he would have given them time of preparation.

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. Preparation ſerves unto the worſhip of God, the meaſure and time thereof cannot ſtrictly be ſet down, 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 ſuppoſe by affliction, or ſome other way, p. 319the heart be more then ordinarily prepared, then extraordinary preparation is not required, for it is allready done ſome other way; ſo if thy ſoul be much humbled and quickned by want of preparing time and means, it is all one as if thou hadſt them. True it is, God requires preparation, as well as duty, but preparation is the leſſer part of Gods minde, though a neceſſary part: when therefore thou maieſt do a greater part of Gods minde, thou art not to neglect it, 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. For if a man have time, and do not prepare, he doth preſumptuouſly, not believingly, p…rform holy duties. To be ſure, p. 320this 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.

Queſt. Suppoſe I labour in the uſe of means to prepare my heart, and cannot finde it prepared, what ſhould I then do?

Anſw. 1. Thy ſoul may be prepared, and thou not ſenſible of it: it is the meaſure of preparation, and evidence of the ſpirit in the heart, that makes a man ſenſible of his preparation.

2. Senſe of preparation is a ſeparable fruit of the uſe of the means, part of the ſucceſſe it is, but may be ſeparated from the uſe of the means: when thou therefore haſt prepared thy ſelf, p. 321thou 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: thy duty is to prepare thy heart, and when thou haſt prepared, to go about the worſhip, though God, for reaſons beſt known to himſelf, doth withdraw his part, the ſenſe and feeling of preparation. Let a man examine himſelf, and ſo let him eat, not forbear, when he hath examined himſelf, becauſe he findes not matters as he would.

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?

p. 322Anſw. 1. The godly are apt in experience to runne upon extreams, if their heart be not aſſiſted, in preparation, they are diſcouraged, if they be much aſſiſted, they grow proud and confident, therefore God withdraws himſelf ſometimes in one way, and ſometimes in another, that they might not be diſcouraged, nor be confident: Not be diſcouraged, if they do not finde God in one way of promiſe, yet they may finde him in another; Not be confident or proud, for though they have found God much in an Ordinance, yet they may miſſe him in the next. Where they leaſt expect to finde God, there many times, they finde him moſt, therefore not be diſcouraged: and on the other ſide, where they are moſt confident to finde p. 323God, they many times miſſe him: truſt not Ordinances therefore, but the God of Ordinances in all.

2. Set awork thy faith in the promiſe, the condition whereof thou haſt in thy heart: Pſal. 10.17. Thou wilt prepare the heart, thou wilt bow thine ear: theſe two go together, if God do prepare the heart, he will bow the ear, he will do thee good, thou maieſt believe it, thy preparation is an earneſt, a pledge, thou maieſt thereby help thy faith. Thus did Manoahs wife comfort him, when he was afraid they ſhould die, becauſe they had ſeen an Angel of God: Judg. 13.22, 23. If the Lord were pleaſed to kill us, he would not have accepted a ſacrifice at our hands, nor have ſhewed us ſuch things as theſe p. 324ſo if God had not intended thee good in his worſhip, he would not have accepted thy preparation.

3. Thou muſt difference the different effects of Gods preſence, or elſe thou maieſt wrong God as well as thy ſelf, to ſay he was not with thee, when yet he was. Not onelyonly are there more manifeſt and evident fruits of Gods preſence in duties, as much liberty of ſpirit, much joy, peace, aſſurance of faith, but alſo there are more inward, and reſerved fruits of his preſence, as ſenſe of want, ſorrow for want, deſire of enjoyment, willingnes unto further duties, to finde that which we want in ſome: in the former, God is with us, and we know he is with us, in the later, God is with us, but we know not ſo p. 325much: an inſtance of the later we have in the two Diſciples going to Emaus, Luk. 24.16. Their eies were holden that they could not know him, yet afterward, when they did know him, they remembred that they had ſufficient evidence of his preſence, even when they knew him not, ver. 32. did not our hearts burne within us, when he talked with us by the way, and opened to us the Scriptures? Whence was that fire in their hearts, but from the ſpirit of Chriſt conveighed in his word? Yet till they knew him, they made no account of this. The godly cannot ſee God in Ordinances, though preſent: becauſe ſometimes their eies are altogether pitched upon thoſe more evident fruits of his preſence, ſometimes alſo they ſtumble p. 326upon the preſence of God, ſleight, make no account of ſuch fruits as are put forth, ſenſe of many failings in duties, makes them think God was not there, whereas that ſenſe is from God in the Ordinances, who is the father of lights.