A Help to Better Hearts for Better Times, Chapter 6

A Help to Better Hearts for Better Times · Chapter 6

p. 450CHAP. VI. Of the fifth hinderance of inſtant worſhipping of God, ſle…ping.

MATTH. 26.40.

And he commeth to his Diſciples, and findeth them aſleep.

I Now come unto another hinderance of our fervent ſerving of God, which is ſl…p: a ſin that doth not onelyonly hin…er our fervency in Gods worſhip, but alſo at this time will hinder the means of redreſſe, if not forborne. A ſin not onelyonly doggs the careleſſe, who regard onelyonly to have their p. 451bodies preſent at Gods worſhip, but ſteals upon the godly, yea the godly of moſt lively inward affections, and therefore it may be of generall uſe, to diſcover how it hinders our inſtant ſerving of God, and the remedy thereof.

The coherence of my Text is this: our Saviour knowing that the place of his ſolace in communion with God, ſhould be the place of his ſuffering: Joh. 18.2. He reſorteth to that garden, which he was ſo accuſtomed to, when he knew Judas would look for him, rather then elſe-where, and he takes with him his Diſciples, to the intent they ſhould aſſiſt him in praier, having lately received the ſtrengthening paſſeover, and Lords Supper: this appears by his ſpeech unto them: v. 36. p. 452Sit ye here whilſt I go and pray yonder. He that biddeth us when we pray privately, to enrer into our chamber, to ſhut the door, and to pray to our Father in ſecret, Matth. 6.6. would not have diſcloſed his ſecret praying, had it not been to provoke them unto praie…, for they might eaſily apprehend, if he had need to pray, much more they, for though he had more work to go thorow then they, yet he had incomparably more ſtrength then they: his ſo difficult work was leſſe to his ſtrength, then their ſo eaſy 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 p. 453the reſt, as we may conceive, becauſe they had expreſſed moſt forward confident affection unto him, he will try them, that upon triall they might better know themſelves and be humble. Peter, ver. 33, 34, 35. profeſſeth that he will not be offended becauſe of the evil ſhall befall Chriſt, though all be offended. And when Chriſt tells him that he ſhall deny him thrice that night, he believes himſelf rather then Chriſt, and affirmeth that he will ſooner die with him then deny him. The two ſonnes of Zebedee, Matth. 20.20, 21, 22. deſire to ſit the one at Chriſts right hand, and the other at his left in his Kingdom, he asketh them whether they be able to drink of his cup, and to be baptized with his baptiſme: they ſay they are able, as little p. 454conſidering what they now anſwered, as what they before asked, when our Saviour had parted theſe three from the reſt, he began to be ſorrowfull, and very heavy, he communicateth his ſorrow to them, and the extremity thereof, My ſoul is exceeding ſorrowfull, even unto death, he had as much ſorrow as life could hold, he exhorteth them, to whom he had thus ſpecially unboſomed himſelf, that they would tarry in that place, and watch with him. As he was ſenſible of affliction, ſo of comfort, and the means thereof. It became him to fulfill all righteouſnes, therefore not onelyonly to pray himſelf, but to reſort to the praiers of others. His ſuſpended comfort, muſt be recovered in Gods own way. The weak Diſciples may help p. 455their perſect Saviour, whileſt he ſuffered as a ſinner, if they doe but watch. But watching was not all that Chriſt aimed at, that is a duty no further uſefull, then it ſeemeth for ſome other end: Chriſt would have them watch, that they might pray with him, as ver. 41. Watch and pray, watching without praier had been but a waking idlenes. Our Saviour himſelf goes a little further from them and praies earneſtly, that if it vvere poſſible the cup of his ſufferings might be turned ſome other vvay; He returneth again to his Diſciples, and findeth them aſleep. Though they had profeſſed great love to him, and great ability to expreſſe that love, though he ſingled them out, and told them his preſent great neceſſity, and cald p. 456upon them to watch and pray, i. e. to pray, not drouſily, but fervently, which in all theſe regards did preſſe upon them as duty, yet they fell aſleep, and were thereby hindred. Whence I note.

N. Sleep is an hinderance to commanded fervency in Gods worſhip. Sleep in time of Gods worſhip, is an enemy to fervency therein. It was the duty of the Diſciples in this place, to watch and pray, i. e. to pray fervently, to pray with the uſe of all helps unto the ſame. Chriſt gave them command ſo to do, he ſtood in need of their help, as an Ordinance of God, his command was to watch with him, and his reproof, that they did not watch with him, but they were hindred by ſleep, they did not pray at all, that we p. 457read of, if they did, yet not ſo fervently and diligently as there was cauſe: for then our Saviour would not have reproved them. I remember but one onelyonly inſtance in this caſe in the book of God, a young man that fell a ſleep at a Sermon in the night, and in his ſleep fell down from a third loft, and was taken up dead, Act. 20.9. A paſſage in the Acts of the Apoſtles, which God would have recorded, to be a warning to all Sermon-ſleepers. Where was that young mans attentive hearing, vvhen he was fallen into a dead ſleep?

For our better inſtruction concerning this truth, let us enquire two things.

1. What may be the cauſes of ſleep in time of Gods worſhip?

p. 4582. How ſleep doth hinder our earneſt worſhipping of God?

Queſt. What may be the cauſes of ſleep in time of Gods worſhip?

Anſw. We will begin with the cauſes of the Diſciples ſleeping in this place: they are two

Inſtrumentall.

Principall.

The Inſtrumentall cauſe Luke reporteth and Matthew: there were two inſtrumentall cauſes.

1. The weaknes and infirmity of the body: Matth. 26.41. The ſpirit ind…d is willing, but the fleſh is weak. Though the ſoul be not perfect, yet it hath a greater perfection then the body, the power of will in the ſoul goes beyond the power of performance in the body. The p. 459body is not allwaies ready, when the ſoul is willing to do good. The ſpouſe, Cant. 5.2. doth acknowledge that ſhe did ſleep, when her heart did wake, ſhe had good affections inwardly, which yet wanted outward expreſſions: So here there was a waking heart in theſe Diſciples, a will to watch with Chriſt, but the body was vveak and infirm. It vvas now night, the time appointed for mans reſt, Pſal. 104.23. The body knows its time, is ſpent in the occaſions of the day, cannot well vvork day and night both, therefore it falls aſleep, when it ſhould watch and pray at ſuch time; the caſe of theſe Diſciples.

2. The ſecond inſtrumentall cauſe of their ſleeping, vvas ſorrow of heart: Luk. 22.45. He p. 460found them ſleeping for ſorrow. We finde our Saviours own teſtimony concerning their ſorrow: Joh. 16.6. Becauſe I have ſaid theſe things to you, ſorrow hath filled your heart; Speech of his departure from them, did fill their hearts vvith ſorrow; ſo no doubt vvhen he told them of his grief, that his ſoul vvas exceeding ſorrowfull, unto the death, it did increaſe their grief, for they did exceedingly love him, as appears in that he ſpends foure vvhole chapters, J…h. 14, 15, 16, 17. to comfort theſe vvith the reſt againſt his leaving of them, and having communicated unto theſe, over and beſide their known loſſe of him, his preſent extream affliction, it bred in them a ſympathy of ſorrow, vvhichwhich filled their heads and eies vvith moiſture, p. 461and ſo with ſleep.

The p…incipall cauſe of this their ſleeping vvhen they ſhould have praied fervently, vvas the vvithdrawing of divine aſſiſtance, vvhichwhich could and vvould have ſtrengthned the infirmity of their bodies, and have kept their ſorrovv from exceſſe.

That this vvas ſo, appears,

1. By the conſideration of the perſons that did ſleep, they vvere ſpecially choſen to be vvith Chriſt, and had not long before expreſſed more confidence then the reſt, and God is vvont to deſert the confident.

2. By our Saviours reproof of them, Matth. What, could ye not watch with me one houre? What, not ſo ſmall a tim…? Hovv then vvill ye drink of my cup? Hovv vvill ye die p. 462with me? Where is the ſtrength you boaſted of? This he ſpake ſpecially to Peter, who had expreſſed more confidence then the reſt, ſo Mark hath it, Mark 14.37. He ſaith unto Peter, Simon, ſlee…eſt thou? couldſt not thou watch one houre? Where is thy ability not to be offended becauſe of me, though all men be offended? ſurely it is gone.

3. By our Saviours ſpeech unto them, declaring the cauſe of their ſleeping: the ſpirit indeed is willing, but the fleſh is weak: as if he had ſaid, becauſe you finde ſome freedom and readines of will, you think you can do any thing. Indeed your regenerate will ſtands bent to all the will of God, but little doe you know what impediments and hinderances you have, and what help and aſſiſtance p. 463you need from heaven, to doe that which you have a generall will unto. God withdrew his aſſiſtance, and left them to their own weakneſſe, that they might better know their weakneſſe, who were confi…ent of ſtrength, for their humili…tion. This appears,

1. In that he ſuffered them thus to ſaile, not once onelyonly, but twice and thrice, not barely to ſleep, but to ſleep after exhortation unto watching, yea after reproof for ſleep, yea after a ſecond reproof. Here was weakneſſe indeed, to adde ſin to ſin, notwithſtanding the uſe of means, after means to reform.

2. By our Sav…ours putting them in minde of their weaknes, upon occaſſion of their ſleeping, a ſigne they did forget it, and p. 464theſe failings did put them in remembrance thereof.

3. By the effect, the ſenſe of their ſecond ſleeping, after reproof, had in them, Mark 14.40. They wiſt not what to anſwer him, they were troubled, and confounded in themſelves.

This was a ſit means to humble theſe ſelf-confident Apoſtles: not to exerciſe grace in ordinary courſe, is matter of humiliation; but not to exerciſe grace, when we have moſt need to exerciſe the ſame, in the worſhip of God, for our own good and the good of others, is matter of greater humiliation. To ſin at any time is matter of abaſement; but to ſin in time of time of ſpeciall ſorrow and affliction, yea to adde ſinne unto ſin, when we ſhould adde one expreſſion of grace unto another, p. 465is more matter of abaſement: to be worſt when we ſhould be beſt, how evil is it?

To theſe we may adde ſome other cauſes of ſleeping in time of Gods worſhip.

1. Slothfulneſſe: Prov. 19.15. Sl…thfullneſse caſteth into a deep ſleep. It is the effect of ſlothfullneſſe, and refuſall of labour, to make a man heavy and …mpiſh. Labour doth diſſolve and diſpell vapours, doth re…reſh and lighten the body, and make it fitter for action: but ſloth and idlenes doth fill the body with humours, particularly when a man doth not make a labour and pains or praying and hearing, doth not ſtirre up, and put forth ſoul and body, but is careleſſe in the ſame, he contracts an heavines and dulnes, whereas p. 466attention unto duties, and pains-taking in the ſame, doth chear, and awaken both ſoul and body.

2. A preſent ſenſeleſneſſe of the neceſſity of watching, both to attain good and prevent evil. A ſleepy conſcience makes a ſleepy body: when that doth not its office, as a monitour to warn and preſſe unto duty, the conſcience is made thus ſleepy and ſo ſenſeleſſe of good to be found, or evil to be prevented by watchfull performance of duties, two waies.

1. By ſome falſe opinion, and errour of minde, ſome falſe repreſentation of things, ſome falſe concluſion drawn ſometimes from ſome truth, whereby the conſcience is deceived, and ſo caſt aſleep: Matth. 25.5. Whilst the bridegroom tarried, the p. 467Virgins ſlumbred and ſlept: from this falſe opinion, that it was no matter if they ſlept in time of the bridegrooms tarrying, and no good was to be gotten by waking and watching, unleſſe the bridegroom had been at hand, which was falſe, contrary to that of our Saviour: Luk. 12.35, 36, 37. Let your loins be girded about, and your lamps burning, And ye your ſelves like unto men that wait for their Lord, when he will return from the wedding, that when he commeth and knocketh, they may open to him immediatly. Bleſsed are thoſe ſervants, whom the Lord, when he commeth, ſhall finde watching: Verily I ſay unto you, that he ſhall gird himſelf, and make them to ſit down to meat, and will come forth and ſerve them. Something is to be done, when the Lord delayeth p. 468his comming unto us, according to his promiſe, and our expectation, we are then to wait for him, and it is not in vain ſo to do, for by that means we ſhall be ready to entertain him ſpeedily when he commeth, and ſhall receive more honourable acknowledgement from him. So ver. 45. If that ſervant ſhall ſay in his heart, My Lord delaieth his comming, and ſhall begin to beat the men-ſervants and maidens, and to eat and drink, and to be drunken. Why doth the evil ſervant miſcarry himſelf thus, in the delay of his Maſters comming, but from a falſe opinion, that there was no danger in his misbehaviours, unleſſe his Maſter were comming and at hand, contrary to what our Saviour addeth: v. 46. The Lord of that ſervant will come p. 469in a day, when he looketh not for him, and in an houre when he is not aware, and will cut him in ſunder, and will appoint him his portion with the unbelievers. Though God come not preſently unto misbehaving men, yet that will not take away their danger, he will come ſoon enough, and too ſoon for them, and bring recompence enough, though he delay, and that they may reſolve upon, as ſure and certain.

In like manner, had men true and preſent apprehenſions of the benefit of watching in time of Gods worſhip, and the danger of ſleeping, they would leave ſleeping, and fal to waking; but they are deceived by a falſe opinion, that there is no good to begotten by waking, nor evil to be found in ſleeping, and ſo p. 470they are ſenſeleſſe, not at all affected with the good of the one, or evil of the other.

2. The conſcience is made ſleep, and ſo ſenſeleſſe of good to be obtained, or evil to be prevented, by waking in the time when God is to be worſhipped, by ſome ſin committed, but not repented of, whereby grace is dulled, and the awaking quickning ſpirit of God grieved and withdrawn. This was Ionahs caſe, when he had fled from Gods work, againſt his knowledge and conſcience, the grace of God was ſo dulled, and his conſcience made ſo ſleepy, that whereas he ſhould have ſpent his time in confeſſing his ſin, and humbling his ſoul, and ſeeking peace with God, he ſettles himſelf to ſleep: Ionah 1.5. yea in time of the ſtorm, p. 471when the naturall conſciences of the heathen, did call upon them to pray, and would not let them reſt, Ionahs conſcience was ſo ſleepy, that it ſuffered him to continue his ſleep, which had it been waking and reſtleſſe, it would not have done; Not Ionahs conſcience, but the ſhipmaſter doth awaken him, and that with upbraiding his ſleepineſſe. What meaneſt thou, ô ſleeper? ariſe, call upon thy God. Thus the conſcience of a godly man after ſin committed, may be more ſleepy an… more hardly awaked, then the conſcience of a naturall man. Ionah having ſinned, his conſcience was ſleepy, and he not ſenſible of the good of waking and praying, and returning into the way out of the which he was gon, nor of the danger of ſleeping p. 472in ſin, the way to pull down the awaking judgements of God, as it fell out; So when men, even good men, come to the houſe of God in their ſpeciall ſins unrepented of, they come with ſleepy conſciences, not ſenſible of the good found in watchfull attendance upon the Ordinances, nor of the danger of drouſines and ſleepineſſe, and a ſleepy ſoul makes a ſleepy body, yea they ſleep faſt whom ſin rocks aſleep.

3. A third cauſe of ſleep in time of Gods worſhip, is wearineſſe, when the ſpirit and body is tired, and ſo made fitter to reſt then to labour. This wearines that brings on ſleep, comes,

1. From toiling and overworking the body in other occaſions: Iudges 4.21. Siſera being p. 473weary, falls faſt aſleep, to the loſſe of his life. When men come to family duties with overwearied bodies, or to the houſe of God, having overtoiled their bodies in the week, or allowing themſelves too little ſleep on the Saturday night, they are fitter to ſleep, then to perform duties.

2. This wearines that fits the body for ſleep, doth alſo come from the length of good duties, we are imperfect creatures, and can endure but a meaſure in the beſt actions, though they be moſt comfortable: Act. 20.9. The ſpirit of God ſpeaking of Eutychus ſleeping at the Word, doth adde, that Paul was long in preaching, thereby intimating that it was ſome cauſe of his ſleep, through the weaknes of nature.

p. 4744. There is ſomething alſo, ſometimes, in the ſeaſon of the time, when duties are performed in the night. So in the forenamed place, Act. 20. where Eutychus is foun… ſl…ping at Pauls ſermon, it is alſo recorded that Paul continued his ſpeech untill midnight, being to depart on the morrow. Now it was grown to a ſl…eping ſeaſon. The bodies of men are more dull and heavy in the night, then in the day, becauſe of the abſence of the warm and reviving beams of the ſunne, the coldnes and darknes of the night. It is not good therefore to chuſe the night to ſpend in holy duties, unleſſe there be ſome neceſſity or ſpeciall occaſion on the next day. Neceſſity and ſpeciall occaſion will make ſleep depart from our eies. Iacobs care of his p. 475ſheep and feare of their danger kept him from ſleeping in the night, Gen. 31.40. The ſame man afraid of his brother Eſau, whom he was to meet the next day, ſpent the night in prayers and teares, Gen. 32.24. there wreſtled with him a man till the breaking of the day, Luk. 6.12, 13. our Saviour ſpent the whole night in prayer, when he was to chuſe his apoſtles the next day. And in the place where our text is, when he was preſently to be betrayed by Iudas, and apprehended by the ſouldiers, he prayed, and prayed again, and had no ſleep in his eies, though his diſciples were ſo ſleepy that they could not hold open their eies. When Paul was to depart on the morrow, and the diſciples to ſee his face no more, he continued his ſpeech untill p. 476midnight without any drouſines. 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. Nor, is it good to put off family duties till late at night, unleſſe we think God will be ſerved with ſleeping inſtead of praying. Theſe inſtrumentall cauſes I have been ſpeaking of, are over ruled by the principall cauſe, God, to puniſh ſuch ſinnes as theſe.

1. Idleneſſe in our particular callings. Is it not juſt with God, that they who are drouſie in the occaſions that concern their p. 477bodies, ſhould be drouſie in the matters that concern their ſoules?

2. Overmuch labour in their callings. 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, and too little upon their ſoules?

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. Is it not juſt with God, that they who are conceited of ſtrength, ſhould expreſſe weakneſſe, as they do that ſleep? and ſhall we think the Devil hath his hand p. 478out of this ſleeping? It is ſure we oppoſe him in Gods ſervice more then elſewhere, therefore he will oppoſe us moſt. He helps men to over-weary themſelves, in the week, whereby they are unfit for the Sabbath. He helps them to chuſe the Saturday night to ſpend till late in triviall occaſions, 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, and Sabbath night conſidering how they have ſpent the Sabbath) a ſigne the Devils hand is in the choiſe. He ſuggeſts unto men that there is no benefit in watching, no danger in ſleeping, he helps men that are naturally heavy to ſettle p. 479themſelves eaſily, to hang down their heads and ſhut their eies, as furtherances. He can if God permit caſt an heavineſſe upon a man. He is compared to the fowls that picke up the ſeed: and is not this our way? ſhutting up the ſoul by ſleep, ſtopping the eare.

Queſt. How doth ſleep hinder our earneſt worſhipping of God?

Anſ. We need not go farre to know that, ſenſe and experience doth teach every man the nature of ſleep, doth anſwer this queſtion: 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 ſuſpended from their uſe, if a man be in a faſt ſleep, ſo that p. 480he cannot worſhip God at all. For though the ſoul be able to worſhip God without the body, as appeares by the working of the phanſie in ſleep, and the ſeparation of the ſoul from the body in heaven, yet in thoſe duties, wherein the ſoul muſt be helped by the body, as in all outward worſhip with others, it cannot worſhip God if the body be aſleep, for herein the ſoul is directed by the eye, and by the eare, what part of worſhip to ſet about, when to begin and when to make an end, what order and decorum to keep; for in publike duties, we are ſo to worſhip God, as not only God may be glorified by us, 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 p. 481our ſoules, any farther then they appeare, and break out in our bodies, the actions whereof do flow into the eyes and eares of others.

If our ſleep be not faſt, but rather a ſlumbring, a drouſines and heavines, our ſervice of God is marred, for our bodies are unto our ſoules in this caſe as an hollow trunk ſtopped in the midſt, our eyes do but half ſee, 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, but a man in reſpect of hearing, praying, ſinging, is like unto that man in a dream ſpoken of, Iſa. 29.8. He dreameth he is eating, and behold he awaketh and is hungry, he dreameth he is drinking, and p. 482behold, he awaketh and is thirſty, ſo men think they pray, but when they a wake they know not what is prayed, they think they heare, but when they awake they know not what is ſpoken.

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,

1. To be thankfull unto God, it is a mercy, and a mercy denied unto many others. Hereby we are kept from ſinne and from much ſorrow of heart, which befalls others of the godly, hereby we have that advantage to worſhip God, and get good to our ſoules, that others want. p. 483It is not becauſe thy heart is better, or thy body better by nature then others, 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, but Gods free gift, be thankfull therefore. It is no ſmall mercy to do God lively ſervice: hereby our good is the more abundant the more ſenſible.

2. Take heed of deſpiſing, or hardly c…nſ…ring them that a…e very heavy in Gods worſhip: though they ſinne, yet do not thou ſinne alſo, rather mourn thou, that God ſhould have ſuch poor ſervice, and pity p. 484them that loſe, they know not what good: who knows what a man loſeth when he ſleepeth, a ſermon while, or prayer while? If Peter had watched and prayed, he had not ſo denied his maſter, nor the diſciples had fled, and left their maſter, for our Saviour bad them watch and pray, that they might not enter into temptation: had they watched and prayd they had not been ſo overcome of temptation: who knows what the young man might have gotten for his ſoul by Pauls laſt Sermon, had he not ſlept?

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: ſo the more waking our p. 485bodies are, the more wandring and roving our ſoules may be, and though Gods worſhip be not hindred by our ſleep, yet much more by our wandrings. Make we uſe therefore of our waking, by binding our ſoules cloſe to Gods worſhip, by the attention of our eyes and eares, and that for a double reaſon.

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. If Hezekiah be clean himſelf according to the purification of the Sanctuary, he may prevail for them which are impure, 2 Chron. 30.9. 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 p. 486in 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, becauſe we abuſe and take in vain more means and advantages: they that ſleep in ordinances have no uſe of ordinances, are as without them: they that wake in ordinances, have the uſe of them, and to have the uſe of ordinances and not to make uſe of them is the greater ſinne. Beſide ſleeping is a continued act of ſinning belonging to the body, and the ſoul may alſo ſinne, but a waking perſon not attending to the worſhip of God, p. 487will ſinne more, for the body hath more power to ſinne it ſelf, and to helpe the ſoul to ſinne being awake then aſleep.

4. Take heed you provoke not God to change your wakefullnes into drouſines, ſo will a great change be made in Gods ſervice, and no leſſe in your ſouls. To this end,

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, and upon what root you grow, you are indeed lively at preſent, and have been ſo, but conſider you muſt be newly aſſiſted by the quickning ſpirit every time you do any new duty. Thus were the diſciples undone when they perceived themſelves affected unto Chriſt, p. 488in 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.

2. Take heed of known ſins, of going againſt light received, oppoſing the word of God, and the checks of conſcience in our practice, eſpecially take heed of continuing in ſinne unrepented of. If we be drawn to ſinne againſt knowledge, let us not be quiet till we have humbled our ſouls, recovered our peace with God, 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 p. 489bodies. Experience ſhews both in our ſelves and others, how ſinne …n…pent…d of will r…ck the body aſ…ep in Gods ſervice.

3. Maintain in our ſouls a chear, and preſent apprehenſion of the ben…fit of waking and watching in holy duties, and the danger of ſleeping; give not way to ſuch deluſions of Satan, that there is no good to be gotten by diligent hearing and praying, 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, then ſhall we neglect the way of God …d he will neglect us, withdraw himſelf from us, and leave us to our weak ſoules and bodies.

p. 4904. 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, 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. If thou look at it as an hard thing to ſerve God well, thou wilt ſet thy ſoul and body to it, thou wilt c…ave Gods help, and aſſiſtance unto wakefullnes and attention, and againſt drouſines, and in a way of endeavour and prayer, God will aſſiſt.

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 p. 491Gods 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, and they ſleep much, con…i…ring what poor ſervice God h…th, and what little good peop… …t, though God and his Miniſters ta… paines for both. 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, if t…y … any a…ction to Go… glo…y, …nd the good of their p…oples ſo…ls: b…t that which …y …what com…ort them follo….

p. 4921. It is no new thing, it is not a ſinne peculiar to theſe times and congregations, it hath been found in the Church of God formerly: we cannot ſay that our people are worſe then any people, and thereby vexe our ſelves.

2. There have been ſleep found under better government and miniſtery then any now enjoyed, our Saviour charged his diſciples to watch, and reproved them once and again, yet they ſlept ſtill: whoſe authority and words like our Saviours? Nay more, all his company ſlept, not o…e …eſt to awake another. Paul was a man of ſtirring gifts, he excelled all the Apoſtles in ability, yet the young man ſlept at his Sermon: the fault therefore is not alltogether in Miniſters.

3. Though people get no p. 493good 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, and humble their hearts, though it coſt them more trouble and ſmart, and an humble heart is a fit veſſel to carry glory to God, and good to it ſelf. Thus Chriſt taught his diſcipes their weaknes, and humbled their hearts, more by their ſleeping then his former preaching. So that whereas we think they that ſleep at the Ordin…ces do loſe Gods glory and their own good, God will recover both, and that …y means of their ſleeping, that which hath been the means of their ſinne ſhallbe the means of their p. 494amendment, though with more ſmart, as they ſhall well perceive, it being eaſier to cure the body by diet then by phyſick, and ſo the ſoul by the ordinances, rather then by afflict on, eſpecially ſinne the greateſt affliction, when ſinne muſt be the ſouls cure, the cure will be found but ſmarting. But this may be ſome comfort to us, when we do deſire the good of our people, and they walk in a contrary way, better they ſhould ſmart then periſh. 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 p. 495for a time, then miſſe the comfort of the whole, and endure the trouble of the whole for ever. Hearers that profit not by carefull attention, may and ſhall profit (if they belong to God) by the ſinne, and ſmart of their careleſneſſe; and that which is their good, may be our comfort, ſo far as it is their good.

2. To comfort them to whom ſleeping is a burden. It cannot be denied but it doth him erour worſhipping of God, but there is comfort in t…at caſe, if it be a burden. Let us try that firſt.

1. Thou wilt lay in againſt it before thou go to the houſe of God, in thy prayer thou wilt … in of it, and deſire helpe againſt it.

2. In the Ordinances thou wilt ſt…ive againſt it, ſtirre up p. 496thy ſelfe, diſeaſe thy ſelf, deſire others to awake thee, be thankfull when they do it.

3. After duties, thy heavy head will be turned into an heavy heart, when thou goeſt to God in prayer, when thou goeſt to thy meat, and to thy reſt, thy heart will be weary.

If thu… thou finde thy ſleeping a burden, there is comfort.

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….

2. Thy obedience is preſented to Go… by the interceſſion of Chriſt without any defect, as it is in thy will, not in performance.

3. For Chriſts ſake, God will make thy ſinne thy phyſicke, p. 497both to diſcover thy ſelf to thy ſelf, and to humble thy heart.

3. For information.

1. God hath but weak ſervice at the hands of very many, for ſleeping is very generall. To ſpeak firſt of Gods publique worſhip; How many ſorts of ſleepers are found? ſome ſleep from the beginning to the end, as if they come for no other purpoſe but to ſleep, as if the Sabbath were made onelyonly to recover that ſleep they have loſt in the week, for love of their own occaſions, as if Gods Ordinances were rather a cradle to rock them aſleep, then the office of the watchmen of God to awaken ſleepers. 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, p. 498or wanted part of their morning ſleep. Some after ſome time of waking and watching, do fall aſleep, as if the ſervice of God were the onelyonly unpleaſant tireſom work. 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 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, and their eies ſo heavy, that they cannot hold them open. And if we ſet aſide theſe ſleepers, the ſeverall ſorts of them, how many waking watchfull worſhippers of God ſhall we finde? If there be ſo many, and ſuch variety of ſleepers on p. 499the Lords day, in the day time, having reſted the night before, and reſting from their labours in the day, how much more will theſe be found in family duties, performed late at night, and after weary labour? which makes it manifeſt, that God hath but weak ſervice in publique, or private from the moſt.

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, and be the more cheerfull in Gods ſervice: but ſi… makes the body ſleep, when it is not weary, when it ſhould eſpecially wake: and makes a man unfit for Gods worſhip. Were there no other evidence of our ſullen eſtate and condition, this were ſufficient. p. 500Would 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.

3. The coldnes of their hearts in Gods worſhip, who fall aſleep in it, eſpecially that give way to ſleeping. It hinders them in Gods worſhip, therefore, were their hearts fervently bent to the worſhip of God, they would hinder that. It is not onelyonly the motion of the body in mens callings, nor chiefly that which keeps them awake, but the intention of their thoughts, and fervency of their affections: and though there be not the like ſtirring of body in Gods ſervice, yet if the ſoul p. 501were ſo bent upon it, as upon other occaſions, that would keep the body awake.

4. For reproof.

1. Generally of them that ſleep in Gods worſhip. We are commanded to love the Lord with all our ſtrength, as well as with all our ſoul; but we by ſleeping deny the ſtrength of our bodies, and thereby the ſtrength of our ſouls alſo. God reproveth ſome for drawing neer to him with their lips, when their hearts were abſent, but ſleeping ſets the body farre from God, as well as the ſoul. But that we may be more aſhamed of this ſin of ſleeping, let us conſider the aggravations of it.

1. It is a needleſſe, or at leaſt a careleſſe ſinne. We except againſt ſwearing in ordinary p. 502ſpeech, becauſe it is a needleſſe ſin men are not put upon any neceſſity, it doth not grace their ſpeech, nor bring credit to their ſpeech: ſo ſleeping in Gods ſervice is hereby aggravated, that it is a needleſſe ſinne. Have not men houſes and beds, and time allowed them to ſleep in? they have no need to ſleep in Gods worſhip. God hath ſuffered his own commands to be tranſgreſſed in caſe of neceſſity: 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: 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 p. 503the command of God? a ſetting light by it, as if a man ſhould ſay; Indeed it is a command of God, we ſhould not ſleep, but it is no matter whether we keep it or no, it it not worthy obſervation. It was the aggravation of Davids adultery, 2 Sam. 12.9. His deſpiſing of the command of God: how did that appear? becauſe no neceſſity lay upon him to commit that ſin, he had wives of his own: had he not ſleighted the command of God, he would not have done it: So men have no neceſſity to ſleep, or if they have neceſſity, it is through careleſneſſe, be…auſe they will not take that time which God hath allowed, and ſo they make themſelves a neceſſ…ty o… ſinning, which is a greater ſin.

2. It is an unthank…ull ſinne, p. 504God in pity hath allowed man ſleep to refreſh the weary body, to further digeſtion, to repair the ſpirits: and we abuſe this power to hinder Gods ſervice: he gives us ſleep to ſtrengthen our weak bodies: and we uſe it to weaken his ſervice.

2. He gives us ſleep after the labours of the ſix daies, a night to ſleep in, that we might be freſh and lively in his ſervice, and we notwithſtanding ſleep on that day of his worſhip: doe we not deal unkindely and unthank…ully with him? When we reſt and favour the creature, we make account it ſhould be fitter for ſervice: but when God hath reſted us, and we ſhould ſerve him, we reſt ſtill.

3. It is an unreaſonable ſin.

1. It denies God the leaſt we can give him in his ſervice. p. 505Man conſiſteth but of two parts, ſoul and body, the body is the meaneſt part, yet ſleeping denies the body. Reaſon tells us that God deſerves both, for he hath made both, and doth maintain both, and if he have but one part, yet he ſhould have the beſt part; but ſleep will give him none, no, not the body, which God would not accept alone, were it given.

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: ſleeping in Gods houſe is unſeaſonable.

1. If we conſider the time, which is the day: the day is not the appointed time for ſleep, but for labour: 1 Theſ. 5.7. They that ſleep, ſleep in the night. That p. 506time 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.

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: Man ceaſeth his labour with the day, and then goes to reſt: Eccleſ. 5.12. The ſleep of a labouring man is ſweet: They that ſleep according to reaſon, do not ſleep in labour, but after labour: but they that ſleep in the houſe of God, do ſleep in midſt of labour.

3. If we conſider what kinde p. 507of imployment it is that we ſleep in, the ſervice and worſhip of God: it is againſt reaſon to ſleep in midſt of any labour: 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 Gods ſervice, the beſt work?

4. If we conſider the place and ſociety: to ſleep in a place appointed for waking, and in the midſt of them that wake, is againſt reaſon. 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, for thereby we ſhew, that we make b…t a p. 508light account of ſinning, that we are unthankfull, that we are unreaſonable.

2. Particularly, the godly are to be reproved more then others, if they ſleep in time of Gods worſhip: 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, 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. So ſaith God to his people, Though others ſleep out Word and praier, yet doe not you ſleep. They have more cauſe to be aſhamed then others, if we conſider,

1. They ſet an ill example, p. 509and draw on others by the ſame, in as much as they have excuſe, and ſhelter for their ſleeping, from the example of ſuch, becauſe they profeſſe more care of Gods ſervice. If they that profeſſe more zeal for Gods ſervice, yet will ordinarily ſleep, much more may they that profeſſe leſſe care. Thus, they not onelyonly ſin themſelves, but draw on the ſinnes of others. Elies ſonnes ſins in Gods worſhip, made the people to ſinne, in abhorring the offerings of the Lord: 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.

2. The godly have more incouragement to awake then others, p. 510for 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: their ſinne therefore is againſt much incouragement that others want, therefore a greater ſin in them, then in others, who have not that incouragement.

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, p. 511a 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 deſire after it, ſo that they ſin againſt more means and helps againſt ſin, and then ſin is the greater.

3. Them that ſuffer others to ſleep by them, and do not wake them, they ſuffer God and his worſhip to be wronged, and might prevent it: Is it not their ſin? Yes doubtleſſe. Why was Meroz curſed, yea bitterly …urſed? Not becauſe they …ought directly againſt the Lord, but becauſe they came p. 512not out to help the Lord, Judg. 5.23. And our Saviour is expreſſe, that not to be for the Lord, is to be againſt him: he that is not with me is againſt me, he that doth not what he can for the Lord and his worſhip, is in that regard againſt the Lord and his worſhip: they that therefore do not waken ſleepers, are not with the Lord therein, but againſt him, for they do not for him what they might. 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: how much more a friends beaſt? When a man ſleeps in time of the word and p. 513praier, he is gonne aſtray, for he ſhould pray and hear: to wake him, is to bring him into the way: if he were an enemy, we were bound to do it, for God hath more care of men, 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. A man was bound to help up his enemies Aſſe lying under a burthen, and in caſe new, 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 in any caſe to help him to lift it up: And is not a ſleeping p. 514man in Gods worſhip under his burden, even the heavieſt burden, ſin, which ſinks the ſoul to hell: 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 leaſt of all, to our neighbour himſelf. This fault is the greater, if we ſhall enquire into the ſame, in the cauſes thereof.

1. It proceeds from want of love. Were there that affection to our neighbours good ſhould be, we would not ſuffer them p. 515to loſe that good they might get, nor to ſin by ſleeping: but as ſin hath made man defective in love to himſelf, therefore he ſleeps in Gods worſhip: 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: thou ſhalt in any wiſe rebuke thy neighbour, and not ſuffer ſin upon him. Why muſt a man rebuke his neighbour, and not ſuffer ſin upon him? The reaſon is rendred, thou ſhalt not hate thy brother: So when we ſuffer others in ſin, and particularly in ſleeping, and do not labour to help them, it is from want of love. To neglect a duty to our brother is a ſin, but to neglect it for want of love, is a greater ſin: not to awake a ſleeping p. 516brother is a ſin, but not to wake him for want of love to him, is a double ſin: yet thus it is, we do not awake thoſe that ſleep, becauſe we are wanting in love unto them.

2. Another cauſe why we doe not wake ſleepers, is a conceit, an ungrounded conceit that God hath not committed to us the care of our neighbours, but it is enough if we look unto our ſelves: the common proverb, though ungodly, ſhews what is in mens mindes: every man for himſelf, and every one look to one. That there is ſuch a conceit in mens mindes, as appears further, by Cains anſwer to the Lord, which was no put off for that time, but did ſpring, no doubt, from a principle, ſeated in his underſtanding. The Lords p. 517queſtion 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: 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; So ſurely men think it is not their duty to take care of their neighbours; contrary to the Commandements of the ſecond table, which are ſummed up in this one word. Thou ſhalt love thy neighbour as thy ſelf: what care we take of our ſelves in the firſt place, we muſt take of our neighbour in a ſecond place. To neglect our duty to our neighbour is a p. 518ſin, but to neglect it upon this ground, becauſe we think it is no duty, is a double ſin, to deny both our duty, and the command of God.

3. A third cauſe why we do not waken ſleepers, is a baſe and unchriſtian fear that we ſhall anger them, they will be diſpleaſed at us: grant it be ſo; Shall we runne upon Gods diſpleaſure to avoid mens? If thou awake thy neighbour, he will be diſpleaſed; and if thou awake him not, God will be diſpleaſed; 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. Wilt thou eſteem thy affliction a greater evil then their ſin, when they ſtand in competition? If thou do awake p. 519them, 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: if thou ſuffer them to ſleep, thou ſuffereſt them to ſin, nay thou ſinneſt thy ſelf, in that thou doeſt not thy duty to keep them from ſin. 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.

Many objections come to be anſwered in this caſe.

1. I ſee one ſleep indeed, but I cannot reach him, he is ſo farre from me.

Anſw. If thou cannot reach him thy ſelf, yet ſpeak to ſome body elſe, if thine eie cannot p. 520make uſe of thy hand to wake him, yet let it make uſe of ſome other mans hand, if thou ſtirre up and provoke another to doe it, it is all one as if thou thy ſelf didſt it: beſide, I have ſeen ſome lengthen their arm with a ſtaffe, to call others into their ſeats, 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.

2. Object. They who are neerer then I will not do it, though I be within reach, and why ſhould I doe it, ſince they that might better will not?

Anſw. The queſtion is not what they who are neerer doe, but whether they do well or ill: if they doe well in not waking them, do thou follow them: if p. 521they 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. What argument is this? others will not obey Gods command, will not help their neighbours out of ſin, will expreſſe hatred unto them, therefore I will do ſo to…: becauſe others neglect, thou ſhouldeſt reſolve the rather to do it: neglected obedience is the more obedience, becauſe neglected, it will not be done at all unleſſe thou doe it. This is one reaſon why Gods people are called his portion, becauſe they make up that loſſe of ſervice God ſuſtaineth in the world.

Object. 3. They are my betters that ſleep, and it will be thought preſumption and unmannerlineſſe in me to awake them.

p. 522Anſw. 1. Thou maieſt then deſire thoſe to doe it, that are equall to them, or neerer equality then thou.

2. If thou canſt not doe ſo, know it is no unmannerlineſſe nor preſumption, to help thy betters againſt ſin, and to doe them a good turne: God did never forbid thee to help thy betters, to ſee their faults, and to help them againſt them, but hath commanded thee rather to doe unto them as thou wouldſt ſhould be done to thy ſelf. If thou have Gods command, thou doeſt not preſume: and if thou help them againſt ill manners, ſuch as ſleeping is, thou doeſt expreſſe good manners.

3. Thy care muſt be to do it reſpectively unto thy betters, ſo as it may appear to them, and others, that it proceedeth out p. 523of 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, and their honour at the ſame time maintained.

Ob. 4. I am loth to awaken them that ſleep, leſt I ſhould put them to ſhame whilſt others thereby take notice of their ſleeping?

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.

p. 5242. But ſuppoſe tho… cannot waken them without notice, and ſo without ſhame, yet it is better ſhame ſhou d reſt upon them then ſinne, nay it may be ſhame (when they perceive it is taken notice of) may prevail much to keep them awake.

3. Where a publike cauſe of ſhame is found in meaſure, as ſleeping is in a publike place and in publike duties, if publike ſhame follow no wrongs done, they may thank themſelves. 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: this indeed belongs to publike perſons; but private perſons may occaſionally put others to ſhame in a publike place, without any fault at all, or ſtepping out of their place.

p. 525Ob. If I do awake them they will ſleep again and again, and …o it is to no purpoſe, I therefore …eave, becauſe I ſee it doth no good?

Anſ. 1. If they fail in their duty, yet do not thou fail in thine: our Saviour found his di…ciples aſleep again after he …akned them, the firſt and ſecond time, yet he did not leave them ſleeping, but wakened them ſtill. 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. 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 p. 526of a ſleepy head.

Ob. I waken them till they be angry with me, ſhould I not then forbear?

Anſ. That anger muſt not cauſe thee to forbear, for it is not at the action, but the diſquiet of it, as a patient may be angry at the ſmarting of phyſick, and yet not at the phyſician nor the phyſick, it is therefore rather the anger of the drouſineſſe of the perſon, then of the perſon.

2. This anger is not an adviſed, deliberate act, but a ſudden and violent motion, which will not only ceaſe when a man better conſiders of it, but will turne unto love, Prov. 28.23. He that reproveth a man, ſhall finde more favour in …he latter end, then he that flattereth with his lips, this priviledge … hath, p. 527the more it is looked into, the more worth and excellencie …here is in it, when they have …onſidered both their ſleeping …nd thy waking of them, the …areleſſeneſſe of themſelves, and …hy care of them, they will …eare good will unto thee, in…ead of anger they will be an…ry at themſelves, but favour …hee, be diſquiet with them…elves, but quiet towards thee, when they have put off paſſion …nd put on wiſdome; when A…igail had talked to David, not …nly wiſely, but ſo long till his …aſſion was gon, he acknow…edged her a bleſſed woman.

5. The fifth and laſt uſe is, ſo perſwade us all to take heed …f ſleeping in Gods worſhip. If we have any care of the wor…hip of God, this exhortation muſt prevail with us; for ſleeping p. 528expreſſeth an utter careleſſeneſſe of Gods ſervice, for it hinders both ſoul and body. Becauſe this particular needeth urging, and I know not when I ſhall have the like occaſion, therefore I will uſe three ſorts of arguments.

1. To all in generall.

2. To unregenerate men by themſelves.

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. All men beſtirre themſelves in harveſt, and if a man ſleep then, all his friends are aſhamed of him, for ſleep now is moſt unſeemly and uncomely, now men have moſt need to p. 529wake and work, there is moſt occaſion, and moſt benefit. 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 people will be aſhamed of them: what ſleep when there is moſt work to do, in the buſieſt ſeaſon when moſt good is to be gotten? ſleeping therefore is a ſhamefull ſinne, and if we have any ſhame in us, unleſſe we care not what we do, nor who ſee us in our uncomelineſſe, let us ſhake off ſleeping.

2. It is a ſorrowfull diſquieting ſinne: the end of ſleeping in Gods worſhip will be diſquiet. There is a three fold time, even in this life, wherein ſuch ſleeping will diſquiet.

1. Time of the want of thoſe p. 530ordinances wherein we have ſlept, when men ſhall wiſh they had but thoſe ſermons and prayers they have ſlept out, how heavy will it be? when men ſhall think, that had they the ordinances now, they would wake in them, whereas when they enjoyed them, they ſlept, how heavy will it be? when men ſhall think the ordinances are not ſo much gon or taken away by force, but they have ſlept them away, it hath been their voluntary careleſſe doing, had they waked, they ſtill had injoyed them?

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, when the conſcience is awaked by divine light p. 531and power, to do it's office: the ſoul may be areſted at Gods ſuit ſpecially for ſome one ſin, but then will God take his advantage, to lay upon the ſoul other ſinnes, for God ſtores up trouble, as men ſtore up ſinne, that it comes by heaps when it comes.

3. Time of the want of ſleep in ſicknes. 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 ſhall the ordinances they have ſlept in, accompany them, wake and watch with them. As they turned their ſeats into beds, their heads were ſo heavy, that they needed no place of eaſe: ſo now their beds ſhall be turned into ſeats, hard under them, that they p. 532ſhall take no reſt. 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, therefore muſt now pinch for it: how heavy will it be?

3. It puts God upon violent courſes, to awaken men and make them lively in his ſervice, when men do not awake of themſelves, the vapours being diſſolved and ſenſes looſned, which is naturall, we do by ſound, or by ſhaking them force them to awake: ſo when the ordinances, Gods apointed naturall way, will not awaken them, God forcibly breaks open the eyes and eares of men. Why did that young man ſleep at Pauls Sermon, Act. 20. fall p. 533down dead? not only to puniſh him, but alſo to make the company … wakefull, and to be a co…ll noiſe ſounding in the eares of ſleepers; for that … vide…ce of God is a reall …oice continually and for ever ſounding thus much, that death … contained in …ermon ſleeping. Indeed it doth not alwaies appear, but there it is in…olded and …nwraped in ſleeping: it did once appear, and may alwaies appear …or ought we know. Why did God ſend a ſtorme after Jonah? not ſo much becauſe …e ran away from Gods work, but be…auſe his conſcience was ſleepy and would not awaken with…t violence. Why doth God and amongſt a people the ſhrill …ounding and eare-piercing …rumpet, the thundring drums, …he warring terrifying cannons? p. 534but to awaken them whom the ſilver trumpets of the Temple, the Ordinances of God, that joyfull ſound, Pſal. 89.15. would not awaken. When a people have too much …eſt, and are ſecure thereby, they muſt hear noiſe of war: 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. 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, or ſome other judgement, if not the waking ſtirring ſword. The ſword hath long ſlept in this nation, and we mean while give our ſelves to p. 535all reſt: but when the Lord ſhall bid the ſword, awake, as Zech. 13.7. our ſleep ſhall be gon.

The arguments that particularly con…e n the unregenerate, are theſe.

1. By ſleep thou doſt as much as in thee lies, to keep thy ſoul out of heaven, thou doſt ſhut the door of life, the eare is the door of life, for fa… h comes by hearing. Rom. 10.17. no hearing no faith, no faith no ſalvation, Ephe. ….8. by grace ye are ſaved through faith. 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, for no time is thy time but the preſent, no Sermon is thy Sermon but the preſent Sermon. Why p. 536doſt 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. 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, for thou haſt no time to labour for heaven, that thou knoweſt, but the time preſent: 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. Beſide, there is a certain ſet particular time p. 537when God will call every man, which ſhould make men be in expectation every Sermon, becauſe they know not which is the time: to ſleep is to do what we can to prevent the Lords …all, and ſo our own ſalvation.

2. Hell was made for Sermon ſleeprs: torment is the …ſt recompence of ſinfull eaſe: …hey that ſleepe when they …hould awake, muſt make ac…ount to wake with pain when …hey would reſt. And it may …ot be unuſefull here to relate the providence of God concerning a maid who was much given to ſleep at Church. The …aſe was this. A certain maid went to Church with a purpoſe to ſleep from day to day, as ſhe confeſſed afterwards, thinking he could ſleep more ſwee…ly …here then any where, it pleaſed p. 538God 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, and if ſhe did not amend that fault, ſhe muſt expect no other but hell fire. This dream thus applied made her leave ſleeping, and fall to hearing, and from hearing to believing and repenting.

The arguments that particularly concern the godly, are theſe.

1. Let them read with underſtanding, and ponder our Saviours carriage to his ſleeping diſciples, Luke, chap. 22.46. p. 539brings 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. 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, how will you do more? If you cannot overcome a little ſleep, deny your ſelves of a little …eſt, how will you indure perſecution, and overcome death for my ſake?

2. He tells them of the danger they had brought themſelves into by ſleep, Matth. 26.41. watch and pray, …hat ye enter not into temptation, ſo much as p. 540you ſleep now, you ſhould watch and pray, ſo much you enter into temptation, give Satan advantage, will be overcome of ſinne and Satan in this houre of affliction. Their ſleeping was a procuring cauſe of their flight, and of Peters deniall of his maſter: this was the reaſon that in his winnowing he diſcovered ſo much chaff, he ſlept when he ſhould have praid, therefore he ſinned in trouble: he ſlept the time of his preparation, therefore ſinned in time of temptation.

3. He bringeth them into a condition wherein they could not ſleep, and yet bids them, Sleep on now, and take your reſt, Matth. 26.4…. Sleep now if they could, a bitter upbraiding of their ſleeping when they ſhould not, and an intimation p. 541of puniſhment by preſent diſquiet. Sleep on now: what? could they now ſleep? No, if you mark the following words, behold, the houre is at hand, and the ſonne of man is betrayed into the hands of ſinners, riſe, let us be going, behold, he is at hand that doth betray me. How could they both ſleep, and riſe, and be going? A ſigne our Saviour did intend to ſpeak ironically, i. e. to mock at their reſtleſſe condition, ſo bidding them to ſleep, that they might well perceive he intended no ſuch matter, which is the bittereſt kinde of reproof: jeſtingly to bid a man to doe a thing, when he knowes he cannot doe it, to make a reſt of a mans trouble. So when God ſhall caſt men into reſtleſſe co…ditions, and they ſhall apprehend God bids them ſleep p. 542now, when yet they cannot ſleep, i. e. doth not pity their want of reſt, but rather mock at their miſery, as Prov. 1.26. how heavy will it be? before Chriſt did thus bitterly reprove them, their ſleeping brought a confuſion upon their hearts: Mark. 14.40. They knew not what to anſwer, they had no excuſe for themſelves. How much more when the godly are in affliction will it trouble? and God ſhall then lay it home to their hearts.

2. Conſider that proverb of Solomon, Chap. 23.21. Drouſines ſhall cloath a man with raggs. Is it not true ſpiritually as well as bodily? Were not the Diſciples ragged and uncomely when they fled from their Maſter? and Peter eſpecially, a man of a poor torne and diſtracted p. 543ſoul, when he denied his Maſter with ſwearing and curſing? In like manner drouſy Chriſtians are ragged Chriſtians, of diſtracted ſpirits, of uncomely converſations. How can it be otherwiſe, when they ſleep out thoſe Ordinances, wherein they ſhould put on the Lord Jeſus? How did Dalilah get God from Sampſon, but by getting him aſleep? and in his ſleep cauſing him to break his Covenant with God, by cutting off his locks. So whilſt men ſleep in holy duties, God goes from them, and they are not awa…e, for thus the way of intercourſe between God and them is ſhut up.

3. Hath not the ſpirit of God ſome reſpect to this ſleeping in that Scripture-phraſe, which the godly have occaſion p. 544to make uſe of in their afflictions, finding ſomewhat ſuitable thereto in the providence of God: Pſal. 44.23. Awake, why ſleepeſt thou, oh Lord? God ſometimes doth no more for his people in affliction, in their apprehenſion, then a man aſleep; we call and cry, deſire others to call and cry for us, times and daies doe paſſe over our heads, yet God ſleeps ſtill, he doth nothing for us, our afflictions doe continue. Doth not this ſuit our dealing with God? we ſle p in his ſervice, therefore he ſleeps in our occaſions. When we are in affliction, and none can help us but God, and we cannot perceive that God doth take any courſe for us. Now in Scripture God is ſaid to ſleep, and when we finde it ſo, have we not juſt cauſe to conſider p. 545whether we have not ſlept in Gods ſervice? And if ſo, God will not awake till we be hum…led for that ſin. 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: doe not men turne away their ear from hearing the Law, when they ſleep in time of the preaching of the Word? If God therefore will not come neer their praiers, he will ſleep as it were in their afflictions, when they pray to him.

Queſt. How may we be help…d againſt ſleeping, in time of Gods worſhip?

p. 546Anſw. Somewhat muſt be done

Before,

In time of the worſhip of God,

After.

The things to be done before, are theſe.

…. Allow thy ſelf conveni nt ſleep the night before the Lords day: doe not then ab…i…ge thy ſelf, that thy body ſhould have cauſe to complain thou haſt done it wrong, therefore it muſt make bold with God: Nor take too much, that alſo will make thee lumpiſh.

2. Moderation in diet, feeblenes and faintnes, thorow want of food, will cauſe ſleep, ſo alſo will fullnes: therefore doe thou ſo order thy faſting or feeding, as experience tells thee will beſt conduce to thy waking.

p. 5473. Moderation in weekly labour, i. e. when we manage them with dependance upon God, for wiſedom, ſtrength and bleſſing: Pſal. 127.2. So the burden ſomneſſe in meaſure, is …aken away, and our bodies have not that vexatious toil, whereas if we think to carry our occaſions with the ſtrength of our own abilities, the whole burden will lie upon us: ſo ſhall we be overwearied, and unfit to wake on the Lords day.

4. Pray before thou come for Gods quickning ſpirit to thy ſoul, that quickned, will quicken thy body.

5. Love not ſleep. It is a phraſe the holy Ghoſt uſeth: Prov. 20.13. It is one thing to take our naturall reſt in time convenient, another thing to have an affection to drouſe and p. 548ſlumber, 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. The things to be done in time of Gods worſhip are,

1. Intention of ſoul, and attention of body: intend thy thoughts and affections to the Ordinance in hand: and attend with eies and ea…s: careleſneſſe is the mother of drouſineſſe, Prov. 19.15.

2. Diſeaſe thy body. If thou finde thy ſelf drouſy, and ſhalt ſoule thy ſelf to eaſe, thou ſhalt increaſe thy drouſines.

3. Deſire them that wake to watch over thee, and chaſe away thy heavines, by their freequent ſtirring of thee.

4. Lift up an ejaculation to p. 549heaven in midſt of thy heavines, …rom the bitternes of thy heart, …nd inward oppoſition of thy …ullnes, that help may come …rom heaven, though there be …one upon earth.

The things to be done after Gods worſhip, are,

1. Family repetition of the word, ſo ſhould men diſcern how they wrong God, his worſhip, themſelves and theirs, when they finde all loſt by ſleep.

2. Secret calling of our ſelves …o account how we have ſpent …he Sabbath: ſo it would appear how ill ſleeping becomes that day, and the duties of it.

3. Renew our godly ſorrow for this ſinne. It worketh repentance, change both in heart and life, 2 Cor. 7.10. It is a work of the new man, therefore p. 550doth mortify the deeds of the old man, it is a fruit of the death of Chriſt, therefore will dead this ſinne of ſleeping.

4. Burden thy thoughts and affections with it the week thorow, ſo ſhalt thou be weary of it on the Lords day: but if it lie light the week thorow, it will be no burden on the Lords day.

Object. Here come old age in the laſt place to plead its infirmity.

Anſw. 1. Nature is infirm by age, and ſo is corruption.

2. There are promiſes of bringing forth fruit in age: Pſal. 92.14. of renewing the youth as the Eagle, Pſal. 103.5. ſhee in age breaking off her beak, and renewing her feeding, doth renew her youth. If old men did live by promiſe, p. 551and feed as ſavourily and fully …pon the Ordinances, as in …outh, their affections would …e as lively as then, and their …odies waking.

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: we ſay in …ur proverb, When the belly is …ull the bones would be at reſt, which is ſpecially true after …abour, Eccleſ. 5.12.

3. If that cannot be, then …e ſhort in them, a thing which many will greedily take hold of, thinking all praier time to be loſt: but if it be obſerved, out of conſcience, will be found p. 552uſefull. We are ſo to perform good duties that they may have all our ſtrength for preſent, and our honourable eſteem afterward, which will not be, if we be long in them, we or ours will fall aſleep, ſo our ſtrength will be denied: and if we ſin in duty: we ſhall leſſe love and eſteem duty, one ſin draws on another.