A Help to Better Hearts for Better Times, Chapter 7

A Help to Better Hearts for Better Times · Chapter 7

p. 553CHAP. VII. Of the ſixth and laſt hinderance of inſtant worſhipping of God, Slothfullneſse.

ROM. 12.11.

Not ſlothfull in buſineſse, fervent in ſpirit ſerving the Lord.

HAving finiſhed the fift hinderance of our earneſt worſhipping of God, ſleep. I now come to the ſixth and laſt ſlothfullneſſe, which the Apoſtle here delivers, as an oppoſite to fervency of ſpirit, and therefore an hinderance to it. In this verſe the Apoſtle doth p. 554direct in the manner, and end of all our ſervice to God and man: for the manner, it muſt be with fervency, fervent in ſpirit: for the end, it muſt be to ſerve God, not our ſelves or others, but in the firſt place, and chiefly to ſerve God, for his uſe and advantage. That they might not be hindred in this fervency, he diſcovers the impediment of it, which he diſwadeth them from, viz. ſlothfullnes. Though this verſe may ſeem to be reſtrained to the duties of charity, becauſe they immediately goe before, yet as much may be ſaid for the duties of piety, for they immediately follow after, ver. 13. rejoycing in hope, patient in tribulation, continuing instant in praier. Being therefore ſet in the middle between both the duties of piety and charity, it p. 555may moſt fitly be applied to both, nay we ſhall do wrong, if we take it from either. Beſide, the object whereabout fervency is to be exerciſed, and ſloth avoided is generall, propounded without reſtraint or limitation. Not ſlothfull in buſineſſe; he doth not ſay in love, in giving honour, in hoſpitality, in diſtributing to the neceſſity of the Saints, but in buſineſſe, any ſerious labour or exerciſe, (as the word ſignifieth) whether it concern God or man. I ſhall apply it to my purpoſe in hand, ſpirituall buſineſſe and imployment, whereof the Apoſtle treateth in the chapter, as well as of civill and outward offices of love to our neighbour. The Apoſtle exhorteth to fervency of ſpirit in ſuch imployments, and to help that way, dehorteth p. 556from ſlothfullneſſe, implying that it is an oppoſite, and enemy to fervency, they cannot conſiſt and ſtand together, ſloth will hinder fervency, and fervency will hinder ſloth.

N. Sloth is an hinderance to fervency in ſpirituall buſineſſe. Not ſlothfull but fervent, take away ſloth, or there will be no fervency: a ſlothfull ſpirit brings forth cold ſervice. What was the reaſon the fervant that had but one tallent, did hide it, and not imploy it, ſome increaſe he might have gotten, though not ſo much as the reſt? Our Saviour renders the reaſon, Matth. 25.26. Thou wicked and ſlothfull ſervant. He was a wicked ſervant of an ill ſpirit, fitter to think hardly of his maſter, then to doe his duty: and a ſlothfull ſervant that had no p. 557minde to take pains: ſhewing us …hat ſlothfullneſſe is an enemy …nto uſe and increaſe of talents …or Gods advantage, Heb. 6.12. When the Apoſtle deſired to …inde up the Hebrews to an …igher pitch of knowledge, v. 1. Of love, ver. 10. Of hope, ver. 11. of faith and patience, ver. 12. Which if th…y were in them and did abound, they ſhould not be …arren and unfruitfull, 2 Pet. 1.8. He did not onelyonly preſſe them …ereunto from the danger of Apoſtacy, from the recom…ence of reward, and the example of the Saints, but alſo direct to the uſe of means, viz. diligence, ver. 11. The contrary whereto is ſloth, which he dehorteth from, viz. That ye be …ot ſlothfull, but followers of …hem, implying, that ſloth will …and in the way of forwardneſſe p. 558and zeal in holy waies.

Let us enquire three things,

1. What this ſloth is?

2. Whence it comes?

3. How it hinders our fervency in ſpirituall duties.

Queſt. What is this ſloth?

Anſw. It is an evil diſpoſition of ſoul and body, whereby a man is addicted to eaſe, and avoideth diſquieting actions.

This diſcription of ſloth hath three things in it.

1. The generall nature of ſloth what it hath common with other things: it is a diſpoſition, an inclination and affection, not an act, but a fountain of actions. It is an evil, not a good diſpoſition, a branch of Originall depravation, contrary p. 559to the Image of God, of whom Chriſt ſaith, John 5.17. My father worketh hitherto, there…ore the image of Satan.

2. The ſubject of it, it is not …he ſoul alone, or body alone, …ut ſoul and body both, ſoul …nd body are capable of labour, …herefore of ſloth, which is contrary to labour. In this place …othfullneſſe is oppoſed to fer…ency of ſpirit, implying there …s a ſloth in the ſpirit that damps t…e fervency, and Prov. 21.25. The ſpirit of God ſaith of the loathfull man, that his hands …ſuſe to labour: there is there…ore a ſloth of the body; and …hap. 10.26. He ſpeaketh of a …luggiſh meſſenger, one that goes and comes ſlowly, is ſlow …n diſpatch of buſineſſe, leaden…eel'd as we ſay.

3. The particular nature of p. 560it, that whereby it differeth from other things, it is an affection to eaſe, and ſtands in oppoſitition to diſquieting actions. This appears by the geſtures and ſpeeches whereby ſlothfullneſſe doth expreſſe it ſelf: The geſtures of ſlothfullneſſe are theſe: He foldeth his hands together, Eccleſ. 4.5. The fool foldeth his hands together, whil'ſt others open their hands, ſpread them abroad, and ſtretch them out to labour, he foldeth them together, maketh one to embrace another for eaſe; He hideth his hand in his boſome, and will not bring it again to his mouth, Prov. 19.24. The warmth of his boſome pleaſeth him, for that end he puts his hand there, and thence he will not remove it: Prov. 26.14. As the door turneth upon the hinges, ſo doth p. 561the ſlothfull upon his bed. A door upon the hinges eaſily turneth, to open and ſhut, on one ſide, and on another, but doth not turne off the hinges; So the …lothfull man doth roll from ſide to ſide on his bed, for eaſe …ake, when he is weary on one ſide, he turneth to another, but turneth not off his bed. The ſpeeches of ſloth are ſuch as theſe; Eccleſ. 4.6. Better is a handfull with quietneſse, then both the hands full with travell and vexation of ſpirit: what ever he hath or wanteth, he would have quiet; and his opinion is, that a little with eaſe, is better then as much again with trouble of minde and body: Prov. 22.13. The ſlothfull man ſaith, there is a Lion without, I ſhall he ſlain in the ſtreets; There is no ſafety in ſtirring out of doors, therefore p. 562he will keep within, all ſafety is in the houſe, but nothing but danger abroad, if he ſhould ſtir about any buſineſſe. His diſcouragement from labour, is difficulty and trouble: Pro. 15.19. The way of the ſlothfull man is as a hedge of thornes: when he ſhould goe about any buſineſſe, it ſeems as troubleſom to him, as a mans way that muſt goe thorow an hedge of thornes; no comfort, nothing but vexation to be found: Prov. 20.4. The ſl…ggard will not plow by reaſon of the cold; He cannot endure the could though for profit, he is all for warmth and eaſe. The ſlothfull mans work tends to eaſe, rather then to labour: is a ceſſation from pains-taking, a life of reſt, rather then of labour, as the holy Ghoſt declareth…: Prov. 6.9, 10. How long p. 563wilt thou ſleep, O ſluggard? When wilt thou riſe out of thy ſleep? Yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep; A ſlothfull man dwells upon …aſe, gives himſelf much to ſleep, and will not be drawn to labour.

Queſt. Whence comes this ſloth?

Anſw. It is the fruit of the fall, which hath brought about a double cauſe of ſloth, one within us, and another without us. The cauſe of ſloth within us is,

1. The loſſe of inward ſtrength, activity and ability unto action, the native and naturall ſtrength of ſoul and body is gone, we are altogether weakneſſe and inſufficiency, and how ſhould a man be willing unto that he is too weak for? Naturally we p. 564know not how to doe things in the beſt way; we know not the benefit of labour; our will is perverſe, refuſing what we ſhould chuſe, and our affections careleſſe, ſo that we cannot ſet about any action without inward trouble and diſquiet, in regard of our unfitneſſe.

2. The contrariety that is in our nature to the law of God: if God would have us love labour, we love ſleep, Prov. 20.13. and ſo abhorre labour. The outward cauſe of ſloth is the travell and toil, which ſin hath made unavoidably to accompany all actions, as a puniſhment and part of the curſe which God hath threatned, and man deſerved, (wherein he is ſeparated from God, who is in a condition all of comfort, and works all his works with eaſe and comfort) p. 565whereas man in innocency ſhould have laboured without trouble: Gen. 2.15. God ſet Adam to dreſſe the garden of Eden, and to keep it, but ſpeaks of no toil. Adam was made perfectly fit for all imployment, and fitneſſe for action cauſeth comfort therein. The bleſſing of God alſo was perfectly upon him, he dwelt in the midſt of bleſſing: and Prov. 10.21. The bleſſing of God maketh rich, and he addeth no ſorrow with it; Where Gods bleſſing is, there ſorrow cannot be, if it be in perfection and fullneſſe as with Adam. But now that ſin hath entred into the world, and the curſe of God by ſin, a man cannot uſe any power of ſoul, or part of body, without vexation and toil: the ſoul is vexed in its labour: Eccleſ. 1.13. I gave p. 566my heart to ſeek and ſearch out by wiſdom, concerning all things that are done under the heaven: this ſore travell hath God given to the ſonnes of men, to be exerciſed therewith; Let a man ſet a work his wiſdom, to finde out the ſecrets of actions, he ſhall finde that travell ſore and grievous, to exerciſe and humble him therewith, verſ. 17, 18. I gave my heart to know wiſdome, and to know madneſſe and folly: I perceived that this alſo is vexation of ſpirit. For in much wiſdome is much grief: and he that increaſeth knowledge, increaſeth ſorrow. The labours of the ſoul, the exerciſe of wiſdome, and knowledge in the means thereof, is accompanied with grief, and ſorrow, and vexation of minde. The body is toiled and wearied in it's labour, p. 567ſweat forced out, and ſtrength weakned, Gen. 3.19. In the ſweat of thy face ſhalt thou eat bread, Gen. 5.29. This ſhall comfort us concerning our work and toil of our hands, becauſe of the ground which the Lord hath curſed. The curſe of God upon the ground did not bring man labour, but toilſome, painfull afflictive labour. This outward trouble which accompanieth all labour, meeting with an inward love of eaſe and averſnes unto labour, muſt needs further and increaſe the ſame. When a man findes himſelfe unfit for action, and therefore diſquietnes will ariſe from that unfitnes, it will make him backward thereunto; but when he conſidereth diſquietnes from within, ſhall be met with outward trouble, that cleaves faſt even by the bond p. 568and tie of Gods truth unto all labour, it will make him more backward.

Moſt of all are theſe cauſes of ſloth found in ſpirituall actions, inward and outward diſquiet.

1. Becauſe our greateſt weaknes and inſufficiency lies in ſpirituall actions, mans perfection in innocency was to be after Gods Image, ſo that though he could perfectly dreſſe and keep the garden, do the work of his particular calling, rule and govern all the creatures put under his feet: yet he could beſt do thoſe works that come neareſt to the works of God, ſpirituall and divine actions, love the chief good, and delight himſelf in communion with God: on the contrary now he hath loſt the Image of God, he can p. 569do any thing better then ſpirituall actions; naturall and civil actions he can do, but expreſſe no life of grace & holines therein, no more then a dead man can expreſſe naturall life. And when God hath beſtowed grace upon men, yet that is but imperfect, the contrary ſloth doth remain; ſpirituall actions are ſtill above, and moſt contrary to the naturall temper, ſo that the ſoul quickned by grace is moſt unfit for them, therefore moſt diſquiet will thence ariſe to their ſouls, which will make them more backward to them then to other actions, any farther then faith aſſiſted by the Spirit of God, doth apply and make uſe of the all-ſufficiency of Chriſt: doth not experience tell us that the vexation which ariſeth from ſenſe of inſufficience p. 570unto ſpirituall duties, doth keep back and is a continuall clogge unto them in the way to ſuch performances. Beſide our nature is enmity to the law of God, Rom. 8.7. therefore moſt enmity to that which is moſt Gods law, as the commandments of the firſt table.

2. The curſe lies heavier upon ſpirituall actions, the curſe of ſorrow that attends actions, for where the bleſſings of comfort did moſt appear, there the cauſe of ſorrow will be moſt manifeſted, but the bleſſing of comfort was eſpecially contained in ſpirituall actions, becauſe a man in them did come neareſt to God, and had moſt to do with him, the fountain of comfort therefore the curſe of ſorrow is moſt found in ſpirituall actions, becauſe in them naturally a man p. 571is furtheſt from God, and doth …eaſt expreſſe him. And though the godly do finde much ſweetneſſe and comfort in holy duties, more then in other actions, yet they taſt of the curſe here, more then elſewhere, they finde more travill trouble and ſorrow attending ſpirituall actions then any other; the ſweat of their browes and wearines of their bodies is not ſo troubleſome, as the pain of their hearts in holy duties; their generall calling is more ſorrowfull and bitter then their particular; an harder matter to keep their thoughts cloſe to good duties, then to their particular callings; their mindes are more vexed and their bodies more tired in good performances then with ſo much labour any where elſe. If moſt diſquiet from within and p. 572from without be found in ſpirituall actions, then there is moſt cauſe of ſpirituall ſloth.

This ſpirituall ſloth that hinders our fervent performance of good duties is improved and increaſed ſundry wayes.

1. By ignorance of three things.

1. Our neceſſity and want of ſpirituall actions, we ſee not what need we have to pray much, and hear much, becauſe we naturally want Gods favour grace apart in heaven, and they that are renewed have but little grace, much to do with it and much oppoſition againſt it, yet know not what need they have of the increaſe of grace. When our Saviour commandeth his Diſciples, Matth. 6.31, 33. to take no thought, ſaying, what ſhall we eat, or what ſhall we drink? p. 573or where withall ſhall we be clothed, But firſt ſeek the kingdome of God and his righteouſnes: doth he not give us to underſtand that they, and ſo we, are more ſenſible of wants for our bodies then for our ſoules, that we had need be called from the one unto the other.

2. Ignorance of the worth and excellency of holy duties, which have a worth above other actions, inaſmuch as they are commanded in the firſt place, do require more expreſſion of grace, do more immediately concern God, do bring more honour to him; we do duties on Gods day and at other times, becauſe God commandeth them, others do ſo, and we are wont ſo to do, but we look at them as mean work, as poor imployment, we do not ſee the p. 574hidden worth and excellency of them; It is not in vain, that the Lord ſaith, Iſa. 58.13. they ſhould call the Sabbath honourable. It is one thing to keep the Sabbath and another thing to keep it as an high day, a day of honour, thinking our ordinary worldly thoughts, words and works, too mean and baſe for it: we perform good duties, but we know not the honour of them; if we did we ſhould not be aſhamed of good ſpeeches and actions, as if they were matter of ſhame rather then honour.

3. Ignorance of the benefit and good that redounds unto us by the performance of good duties, as increaſe of our communion with God, increaſe of his Image in us, increaſe of peace and comfort, increaſe of all other p. 575good things. Why doth God ſo frequently uſe the argument from the benefit, to move us unto performance of them? but to declare our ignorance herein, as well as to declare his bounty, and to meet with our ſelf-love and deſire of our own good. If we know experimentally the trouble and toil of good duties, and not ſo well know our want, the worth and benefit of them, how ſhould we but be backward unto them, as diſquieting us without any great neceſſity, worth or benefit to countervail that diſquiet.

2. Spirituall ſloth is improved and increaſed by falſe reaſonings in our mindes. For inſtance,

1. Leſſe frequencie in performing good duties and fervencie will ſerve the turne, and p. 576if leſſe will do what needs more. Are not the hearts even of the godly apt to ſay, what need we be ſo often in prayer, and take ſo much paines with our hearts therein? ſurely God is not ſo ſtrict, nor the way to heaven ſo ſtreight? Why doth the Apoſtle call for all diligence in the adding of grace to grace, 2 Pet. 1.5. and in making our calling and election ſure, verſ. 10. but that we thinke a little will ſerve? Why doth our Saviour call the way to heaven a ſtrait gate, and narrow way, Ma…th. 7.14. and command us to ſtrive to enter in, Luke. 13.24. but that we are not eaſily poſſeſſed, that ſo much paines is required in good duties, as indeed there is? eſpecially others do cry out of them as prodigalls, that take much paines, in hearing, praying, and p. 577are not backward to ſay, that they hope to get to heaven with leſſe adoe, and if leſſe will not ſerve, God helpe them; That there is no need of ſo much paines in good duties, they undertake to prove by experience; others (ſay they) have done well, others have done well in times paſt, and do well now, that take not ſo much pains, ſpend not ſo much time in good duties, labour not ſo much with their hearts, were not ſuch and ſuch honeſt men? were they not well thought of, of the Church of God? are they not gon to heaven? dare you think otherwiſe? yet they were not forward, ſtrict, and preciſe as ſome, they went on fairely and made not ſo great a noiſe and ſtirre in religion. Are not ſuch and ſuch now well thought of, p. 578you would be loath to think they do not fear God, that they ſhall not go to heaven, yet they do not ſo much as keep company with the godly, you can diſcern in them no great labour and pains-taking for heaven, one may therefore do well, and get well to heaven, where nothing will be wanting, without ſo much adoe; the labour then is well ſpared, ſo ſaith ſloth, ſpare what one can; but reaſon grounded, upon experience ſaith, a man may do well without ſo much labour, therefore ſpare it. This reaſoning is falſe, for ſuppoſe ſome have gotten to heaven, and ſhall get to heaven, that are not ſo diligent in good wayes, and ſo ſhall do well in the end, yet they do not ſo well in the way. Who knows what ſmart their ſloth p. 579coſts them, in life, in time of ſicknes, in the houre of death? who knows what peace, comfort, grace, what heaven upon earth they deprive themſelves of? who knows how God in Ordinances would raiſe them up to heaven, and come down from heaven unto them, were they more carefull to take pains? Nor do they ſo well in the end, they ſhall have leſſe grace, and glory in heaven, leſſe of God, and ſo be leſſe happy: They ſhall have a crown, but not be ſet with pearls; they ſhall ſit in thrones, but not ſo near the King of Kings, as others; they ſhall be filled with the rivers of Gods pleaſures, but their veſſells ſhall not be ſo able to contain as others.

2. There is no profit in performing good duties, we ſhall p. 580fare no otherwiſe, no better, in performing them, then if we neglected them, Job 21.15. What profit ſhould we have, if we pray unto him? We ſay in our proverb, as good ſit for nought, as work for nought: this keeps men from the work and labour of prayer, a conceit there is no profit in it, they ſee no good come of it; they that pray much and ſpend much time in religious exerciſes, are as poor in the world, as much deſpiſed and afflicted as any, yea and more, Mal. 3.14. Ye have ſaid, it is vain to ſerve God and what profit is it that we have kept his ordinances, and walked mournfully before the Lord of hoſts? They are not aſhamed to ſay, that it is vain to ſerve God, an unprofitable way, and they undertake to prove it by their own experience, they p. 581have kept Gods Ordinances, and have mourned for their failings, yet have found no benefit, things have gon no better with them, Jer. 44.17.18. they ſpeak their mindes fully ſince they left off burning incenſe to the Queen of heaven, they wanted all things, and were conſumed with famine and ſword, but when they did burn incenſe to the Queen of heaven, they had plenty of victuals, were well and ſaw no evil: ſo the godly have times of temptation, wherein carnall reaſon, aſſiſted by Satan, doth prevail to make them think and ſay, all their ſincerity is in vain, and the pains they have taken in Gods ſervice, Pſal. 73.13. Verily, I have clenſed my heart in vain, and waſhed mine hands in innocency, he thought that neither the purity p. 582of his heart, nor innocency of his converſation was to any purpoſe, he ſhould be never the better for it. Nay, becauſe the more they pray and walk in the uſe of Gods means, ſometimes the worſe matters are with them in providence; are they not ready to reaſon from ſenſe, that there is no benefit in preciſenes and ſtrictnes. This is a falſe reaſoning, Pſal. 19.11. There is reward and great reward. If ſo ſmall a matter, as a cup of cold water, given for Gods ſake, ſhall not go unrewarded: how much leſſe greater matters? Gods righteouſnes is ingaged, Heb. 6.10. He may as ſoon ceaſe to be righteous, as leave unrewarded the labour of his peoples love.

3. So much pains and care about good duties will hinder the particular calling, and ſo the p. 583benefits of this life, and bring poverty. And though the godly do not expreſſely ſay ſo, as others will, yet would they not take more pains about good duties, if they did think it would not hinder their particular calling and profit, which they are ſo ſenſible of. This is a falſe reaſoning, for though carefull and fervent performances of duties may take up more time, yet if it bring a double bleſſing what loſſe will there be? That it is thus, we may ſee in the caſe of the Iewes, Hag. 1.2. They did not refuſe to build the Temple and therein to take care of the Lords worſhip, but they were careleſſe of it, and for careleſſeneſſe he doth reprove them. This people ſay, the time is not yet come, the time that the Lords houſe ſhould be built, at p. 584preſent they wanted opportunity, and hoped they ſhould have opportunity afterward, but would not try whether opportunity would ſerve. See how this careleſſenes of Gods ſervice did redound to the fruſtrating of all their care about their own occaſions, verſ. 6. ye have ſown much and brought in little, he that earneth wages, earneth wages, to put it into a bagge with holes, their labour did not proſper, they were not the richer for their ſowing and labouring, they looked for much and it came to little, verſ. 9. I did blow upon it, I called for a drought, Why? becauſe my houſe is waſt, and ye run every one to your own houſe. Their too much care of their own occaſions and careleſſenes of Gods ſervice, got p. 585them nothing, but it loſt them much: Chap. 2.16, 17. When one came to a heap of twenty meaſures, there were but ten; when one came to the preſſe fat, to draw out fifty veſſels, there were but twenty. When come doth not prove doth not fill, men do not conſider that this is, becauſe they take more care about their own matters, then Gods ſervice. It follows, I ſmote you with blaſting and mildew, and with hail in all the labours of your hands, when mens corn is ſpoiled with blaſting, and mildew, and hail, they do not conſider it is, becauſe they are careleſſe of Sabbaths, and Ordinances of God, more careleſſe of his ſervice, then their own occaſions: on the other ſide, ſee, how care of Gods ſervice brings a bleſſing upon our occaſions, verſ. 18, 19. Conſider p. 586from this day, that the foundation of the Lords Temple was laid, conſider it, from this day I will bleſſe you. And that they may know that the Lord doth bleſſe them becauſe of their care of his worſhip, he addeth; Is the ſeed yet in the barn? Is it already paſt Gods bleſſing? yea as yet the vine and the fig-tree, and the pomgranet, and the Olive tree hath not brought forth: Zach. 8.10.11. before this time there was no hire for man nor any for beaſt, but now I will not be as in the former dayes, for the ſeed ſhall be proſperous, &c. ſo that what time Gods ſervice takes up from our callings, it will abundantly make up in bleſſing; and it muſt needs be ſo, for all ſucceſſe is Gods, Pſal. 127.1. Except the Lord build the houſe, they labour in vain that build it, p. 587and where God is beſt ſerved, he will beſtow the moſt bleſſing.

4. The comfort will not countervail the ſorrow, the eaſe, the difficulty, the reſt the labour. Thus much we may gather from the ſluggards ſpeech, Eccl. 4.6. Better is a handfull with quietneſſe, then both the hands full with travell and vexation of ſpirit: He thinks the filling of both hands will not be anſwerable to the pains taken therein, the leſſe he hath, the leſſe diſquiet, and the more, the more diſquiet, and that diſquiet will not be exceeded by comfort and quiet, but the vexation ſeems to him more then the quiet, therefore one handfull is rather to be choſen, then both▪ becauſe the leſſe he hath, the leſſe diſquiet. So much alſo is p. 588implied in the ſpouſe, her anſwer to Chriſt, calling on her to awake out of the bed of ſecurity, ariſe and open to him: Cant. 5.3. I have put off my coat, how ſhall I put it on? I have waſhed my feet, how ſhall I defile them? Had ſhe thought the benefit would have countervailed the trouble, ſhe would not have made that exception. This is a falſe reaſoning, for it ſaith; Chriſt hath not purchaſed ſo much as ſin hath deſerved.

5. As the difficulty, of good waies is unavoidable, ſo unconquerable, not poſſible to overcome it, the evil, and diſcomfort of good waies is deſtroying: Prov. 22.13. The ſlothfull man ſaith, their is a Lyon without: the difficulties of his way, are as unable to be overcome as a Lyon, he ſhall be ſlain in the p. 589ſtreets, nothing but death and deſtruction lies before him: So, many think that frequency and earneſtnes in good duties; much praying, hearing, reading, is the onelyonly way to bring malancholly diſtractions, and madnes upon the ſoul, and diſeaſes upon the body. Whereas it is the way of greateſt promiſe, therefore of greateſt bleſſing and good. The godly often think with David: 1 Sam. 27.1. They ſhall one day fall, never hold out, never goe thorow the difficulty of holy waies, nor the danger of them, they ſhall never hold up their heads with comfort. Elijah deſires he might die, 1 King. 19. he thinks he can never keep his life, and uprightnes both: now Iezabell is ſo incenſed againſt him, whereas the waies of wiſdom are waies of p. 590pleaſantnes, and all his paths are peace, no waies are peaceable and pleaſant but the waies of wiſdom, and all her waies are ſo; Prov. 8.9. All the words of wiſdom are plain to him that underſtandeth, ſo are the waies of wiſdom plain to grace, though obſcure and dark to corrupt nature: Prov. 14.6. Knowledge is eaſy to him that understandeth: to the ſpirituall underſtanding, knowledge is eaſy.

3. Spirituall ſloth is improved and increaſed by neglect of good duties, or careleſſe performance of them. Neglect of good duties doth weaken diligence, for ſtrength not exerciſed doth decreaſe, and doth increaſe ſloth, becauſe ſtrength of oppoſition is removed, yea ſloth is exerciſed. Careleſſe p. 591performance doth increaſe ſloth, becauſe it is an act of it, and every act doth increaſe the habit. Let a man pray or hear careleſſely, and he ſhall be fitter to doe ſo another time. Let a man ſpend one Sabbath careleſly, not minding whether he be at any publique exerciſe, and he ſha…l be fitter to doe ſo another day, and at length he ſhall come to think, that there is no difference between the Lords day, and another day, and no matter how he ſpends it.

4. Spirituall ſloth is improved and increaſed, by too much uſe of ſenſible comforts, or carnall ſenſuall uſe of them. When we are much in recreation, given to our appetite, to pleaſe and content our ſelves in ſenſible things, it will cheriſh a love of eaſe, and an abhorring of p. 592trouble: Amos 6.1. Woe to them that are at eaſe in Zion; How doe they further themſelves in eaſe? We finde in the ſequel of the chapter; On the one hand they put farre away the evil day, they will not ſuffer thoughts of trouble to come neer them: on the other hand they eat the calves out of the ſtall, they drink wine in bowls, they invent to themſelves inſtruments of muſick, they chant to the ſound of the violl, they bring neer them all things that might pleaſe and content nature, that it increaſeth the love of that eaſe and delight, and averſeneſſe unto trouble: they are not grieved for the affliction of Joſeph; grief can get no place with them, be there never ſo great need.

2. If we doe not exceed in the meaſure of ſenſible good p. 593things, if we miſſe it in the end of the uſe of them, we deſire ſenſible comforts for themſelves, onelyonly the comfort of them, and not to fit us for Gods ſervice: if eaſe be all our end, love, and deſire of eaſe will be cheriſhed by the uſe of them. Means doe not onelyonly bring unto the end, but increaſe the deſire of the end, by bringing the deſire and the end together: good, the more enjoyed, the more deſired, becauſe by enjoyment we have experience of the good of it. If we deſire outward good things for eaſe ſake, and comfort ſake, becauſe we would be freed from trouble, then the more we enjoy them, the more we ſhall love eaſe, becauſe we ſhall more free the ſweetneſſe and content of it unto nature, whereas if we did uſe outward p. 594mercies, and ſenſible comforts; that we might be ſitter for Gods ſervice, we ſhould finde our ſelves fitted by the uſe of them for his ſervice, and finde our affection thereto increaſed; Means uſed for a ſanctified end, doe increaſe ability, ſanctified ability to attain that end.

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

Anſw. Three waies.

1. As it ſtands in oppoſition to fervency, and ſo fights againſt it. Sloth ſtands in oppoſition to fervency, becauſe it oppoſeth diligence, without which, fervency in Gods worſhip will not be attained. That fervency in Gods worſhip, will not be had without diligence, and painſtaking, appears by the command of God: to ſeek the Kingdom p. 595of God, and the righteouſneſse thereof, Matth. 6.33. To work out our ſalvation, Phil. 2.12. To ſtirre up the gift of God, 2 Tim. 1.6. To contend for the faith, Jude 3. Which were in vain, if careleſneſſe would ſerve the turne. It appears alſo by the different affectedneſſe in Gods worſhip in different Chriſtians, the diligent and careleſſe. May not they that obſerve it, ſee ſome more affected and taken up in the Ordinances? and they are not the idle, careleſſe Chriſtians, but ſuch as take pains, and make a labour of Gods ſervice. It appears further by the experience of the moſt diligent Chriſtians, who finde a manifeſt difference in the hearts-warmth, and liberty of their hearts in holy duties, when they take pains with them, and when they are careleſſe, ordinarily p. 596they finde moſt preſence, and life of the ſpirit in worſhip, when they have taken moſt pains, to cleanſe and empty the veſſell of their hearts, fit for the breathing of the ſpirit, and have laboured moſt to ſtirre up grace in their hearts, fit to meet with Gods Spirit. Though it appear to be a truth, that fervency in Gods worſhip, will not be had without diligence, yet let us further ſee it in the cauſes thereof, which are,

1. The weakneſſe of grace conſidered in it ſelf. The weakneſſe of grace is this; that it is imperfect, we have not that full meaſure of ſtrength, which we ſhould have, and which we had in innocency, we have but a part of it, but a little part as Job ſaith: Iob 26.14. Theſe are part of Gods waies, but how little a portion p. 597is heard of him? So could the godly look into their own hearts, they would admire what little grace they have, and that little they have is above, and contrary to that which is our nature ſince the fall, and is ſubject to be made leſſe, to be weakned. To make weak grace, bring forth ſtrong acts, ſuch as fervent worſhipping of God is, will need pains and labour: things very weak are hardly ſtrengthened. Hence is that exhortation of the Apoſtle, Heb. 12.12. Wherefore lift up the hands that hang down, and the feeble knees: He compares grace to faint hands and feeble knees, which are not eaſily ſtrengthened; Let a man lift up hands that are weak in the joints, they will preſently fall down again, he muſt make a continuall labour p. 598and work of it: Let a man lift up feeble knees, it will coſt him ſome pains, and they will preſently ſink down again; So if we will fervently worſhip God, we doe not lift up ſtrong hands and knees, but feeble hands and knees which we ſhall finde to be a labour.

2. The direct oppoſition that is found againſt fervent worſhipping of God, both within us and without us. The oppoſition within us is corruption, a diſpoſition contrary, not one onelyonly diſpoſition of coldneſſe in good duties, but many diſpoſitions, many ſeeds of ſin, all theſe are one nature, they have had longer time of groath in our hearts then grace, they lie at the very root of grace, as ſuckers at the root of a tree, to ſuck away the nouriſhment; ſome of p. 599them are ever working, every act doth weaken grace: Rom. 7.23. I finde a law in my members, warring againſt the law of my minde. Not onelyonly doth corruption work in the parts of the body, which the Apoſtle calls the members, but it works in oppoſition to grace, as an adverſary to it, on purpoſe to foil and overthrow it: 1 Pet. 2.11. Abstain from fleſhly lusts; Why? they warre against the ſoul, they doe not onelyonly work in the ſoul, but warre againſt the ſpiritualnes of the ſoul, to make it wholly ſenſuall and carnall.

The oppoſition without us is,

1. Satan, who is our adverſary, as gracious, becauſe therein we are contrary to him. When we were perfectly fit to worſhip God, and he had leſſe advantage againſt us, yet he was never p. 600quiet, till he had utterly made us unfit to worſhip God; how much more will he now indeavour to make us unfit, when we are in ſome meaſure fit again, and he hath more advantage againſt us? When the Apoſtle, Rom. 16.19, 20. had told the Romans of the commendation of their obedience every where, and had exhorted them to be wiſe unto that which is good, how ſeaſonably doth he adde? The God of peace ſhall bruiſe Satan under your feet ſhort; for they might have objected, what an enemy Satan was to them, how he did blinde and befool them, and oppoſe them in what they ſhould ſhew wiſdom in, as indeed he did? Satan is Gods enemy, he would have God to have no ſervice at all, much leſſe fervent ſervice: the more p. 601ſervice God hath, the leſſe he hath, and the better ſervice God hath, the worſe he hath, for no man can ſervice two maſters. No finite being can beſtow it ſelf wholly two waies at the ſame time. Did not Satan himſelf ſet upon our Saviour, who was perfectly able to worſhip God, with deſire that he would worſhip him, and promiſed to give him all the Kingdoms of the world, and the glory of them, in way of recompence; which ſhewed his enmity unto Gods worſhip to be ſuch, that he cared not what he gave, had he it in his power, ſo he could hinder God of his ſervice?

2. Our particular callings and the comforts of this life, which are not in themſelves oppoſite to Gods ſervice, for God hath made, and appointed nothing p. 602contrary unto himſelf, but ſubordinate to himſelf, and a furtherance in his ſervice; our callings as God hath commanded them, and the comforts of this life, as they are Gods good creatures and bleſſings, have a fitneſſe in them to help and further us in Gods worſhip, but corruption doth make more advantage of them then grace, becauſe of our careleſneſſe in the uſe of them, and want of exerciſing the grace of God in the uſe of them, and ſo they rather hinder us, then further us.

3. The common and generall ſinfulneſſe of the times and places in which we live, this is, as much cold water poured upon the fire of our love, Mat. 24.12. Becauſe iniquity ſhall abound, the love of many ſhall wax cold. A flood of iniquity, will a p. 603thouſand to one, cool and abate the heart of the warm hearted: for in reſpect of men they have many hinderances, and but few helps. Example hath a great force in us, eſpecially if it be generall, for ſo it is the more example; particular and ſingular forwardneſſe, and ſtrictneſſe is obſerved, reproved and reproached; Solitarineſſe in any way is uncomfortable and ſo weakning; two are better then one, and more better then a few.

This oppoſition within us and without us, is therefore ſtrengthened, becauſe it is not ſcattered and divided, but united. If Satan be divided againſt Satan, his kingdom cannot ſtand, Matth. 12.26. Satan and corruption doe not work ſeve…ally by themſelves, in oppoſition p. 604to Gods ſervice, but jointly both together: Satan works in and by corruption: Matth. 16.22, 23. When Peter diſwaded our Saviour from going up to Jeruſalem, there to ſuffer, ſaying, Maſter pity thy ſelf, theſe things ſhall not be unto thee: our Saviour anſwereth, Get thee behinde me, Satan, for thou ſavoureſt not thoſe things which be of God, but thoſe things which be of men. He did perceive Satan working in Peters carnall diſpoſition, which loves eaſe, but cannot endure trouble: Luk. 22.31, 32. Satan hath deſired to winnow you as wheat: our Saviour ſaw that Satan would work with Peters carnall worldly fear, to make him ſo ſhamefully deny his Lord and Maſter. So Satan doth work with our corruption, in the uſe of our callings, and p. 605outward comforts, to make us ſin in them. Satan doth ſometimes caſt in temptations over, and beſides, and without our corruption, but he doth ordinarily aſſiſt, and work with our corruption.

3. Fervency in Gods worſhip will not be had without diligence, becauſe to make grace fervent and lively, there muſt be aſſiſtance and influence from heaven; Rom. 8.26. The ſpirit helpeth our infirmity, for we know not how to pray as we ought: Jude 20. Praying in the Holy Ghoſt, we cannot pray without the aſſiſtance of Gods Spirit: Cant. 4.16. Awake, O North-winde, and come thou South, blow upon my garden, that the ſpices thereof may flow forth: our graces though the ſeed of them have taken root in our hearts, yet will not put forth, p. 606without the winde of heaven which bloweth where it liſteth, without the Spirit of God doth breath upon them. The aſſiſtance of the ſpirit will not be had without diligence, theſe two goe together, and depend one upon another, our diligence and Gods aſſiſtance: Phil. 2.12, 13. Work out your ſalvation, for it is God that worketh both the will and the deed; God will no otherwiſe work in us, then as we work with him. The ſlothfull mans talent was hid in a napkin, no uſe made of it. The ſpirit will not breath in us, without our diligence and pains.

1. Becauſe the ſpirit is at pains to aſſiſt and ſtrengthen grace; will he take pains for us, and will he allow us to take no pains for our ſelves? he is at pains in his Ordinances, at pains by afflictions, p. 607at pains to oppoſe corruption, to watch advantages, to help grace. Shall the ſpirit take pains for us, and we be idle?

2. It agrees and ſuits well to the worth and dignity of the ſpirits aſſiſtance to coſt pains, Shall common matters, and matters of price, be had with one and the ſame labour? doth it not better agree to the worth of things, that different worth ſhould challenge different labour, the leſſe worth in things, the leſſe labour about them, the more worth, the more labour? Thus our Saviour doth expreſſe things, Matth. 6.33. ſpeaking of earthly good things, he ſaith, they ſhall be added to us, caſt in as an over-plus, but ſpeaking of heavenly things, he bids us ſeek the kingdom of p. 608God take pains about that, diligently imploy our ſelves; we muſt take no pains about earthly things, in compariſon of the pains we take about ſpirituall things.

3. It will help to our prizing of the ſpirits aſſiſtance, and conſequently to our thankfulneſſe for it, not to attain it without pains, our knowledge of the worth of heavenly things is but little, it is increaſed by experience of the difficulty in attaining them; evil things come eaſily, good things hardly: and the more we know the worth of the ſpirits aſſiſtance, the more we ſhall value and prize it. Beſide, if the ſpirits aſſiſtance ſhould not be ſo precious in it ſelf, as it is, yet it is of worth to us, if we attain it by diligence, for it coſteth us much, and what p. 609we pay much for, we ſet ſtore by. And according as we prize the ſpirits aſſiſtance, we ſhall be thankfull for it: the greater good it is, the greater mercy from God to us, and the more cauſe of thankſgiving. If thus it be, that fervency in Gods worſhip, will not be had without diligence, becauſe of the weakneſſe of grace, the ſtrong oppoſition againſt it, and the neceſſity the ſupply of the ſpirit, then ſloth will hinder our ſervent worſhipping of God, for that is clean contrary to diligence, and doth deſtroy that where it prevails.

2. Sloth hinders our fervent worſhipping of God, as it gives advantage to Satan, the enemy thereof. Satan hath alway a ready minde to hinder us in Gods ſervice, but he hath not p. 610alwaies the ſame advantage, therefore he walks to and fro, ſeeking advantage; Sloth gives him advantage, not onelyonly as it is a corruption, contrary to fervent worſhipping of God, and ſuitable to the Devils diſpoſitition whereby he worketh, but alſo as it is a fit corruption, whereby to ſcrew into the ſoul the Devils temptations againſt the fervency of Gods worſhip, as the difficulty, uncomfortableneſſe, needleſneſſe, unprofitableneſſe thereof, all theſe ſloth ſtands ready to entertain, and is increaſed thereby. If leſſe will ſerve, what needs more? If it be ſo hard a thing to ſerve God with earneſtneſſe, if there be no profit nor comfort in it, who would take the pains, though he had a love to pains? Much leſſe where there is no love, as p. 611in ſloth. The diligent man hath much adoe to withſtand theſe temptations, they cauſe often waverings and ſtaggerings in them, and preſent abatements of diligence, they make their hearts cold within them, much more muſt they take hold of the ſlothfull, who are prepared and ready for ſuch temptations. Beſide, ſloth doth give advantage to Satan, as it doth make no uſe of appointed ſtrength againſt him. Duties of preparation unto more ſolemn worſhip, are means of ſtrength againſt Satan, labouring to hinder our fervency in Gods worſhip, thereby we ſhake off ſloth, ſtirre up diligence, procure the preſence and power of the ſpirit. But ſloth will either neglect duties of preparation, or careleſly perform them, and ſo the ſoul is ſtripped p. 612of that ſtrength againſt Satan. Watchfulneſſe in duty, is a means of ſtrength againſt Satan, but watchfulneſſe is too painfull for ſloth: reſiſting of ſtirrings of corruption, and temptations of Satan in duties, is a means of ſtrength againſt Satan: Jam. 4.7. Reſiſt the devil and he will flee from you: He is a moſt impatient diſcontented creature, and cannot indure to be reſiſted, he will not there abide; but reſiſtance of Satan is too painfull for ſloth, it will not be done without a deteſtation of his temptations, and an increaſe of attention to Ordinances in hand.

3. Sloth hinders our fervent worſhipping of God, as it doth grieve the holy ſpirit, and make it withdraw his working and aſſiſtance: it grieves the Spirit of God.

p. 6131. As it is contrary to its nature, which is all life and action, compared to things moſt ſtirring and active, as the fire, the winde.

2. To its command, to be fervent in ſpirit, to be zealous, to be diligent, not to be ſlothfull.

3. To its title, when it is called a ſpirit of promiſe, Eph. 4.30. for ſloth is not the condition and way of the promiſe, but diligence.

4. To its operation and working, which is to baptize with fire, Matth. 3.11. The ſpirit doth beſprinkle the ſoul with inflamed affections toward God and his ſervice. Sloth being thus contrary to the ſpirit, muſt needs grieve the ſpirit, and the ſpirit grieved, will reſerve its aſſiſtance, without which we p. 614cannot fervently worſhip God.

Vſe. To inform us,

1. That God hath but little fervent worſhip. For

1. All unregenerate men are overwhelmed and drowned in ſloth: there is not ſo much as a ſeed or principle of diligence, till grace come into the foul; all the ſervice therefore of men deſtitute of grace, is cold and heartleſſe, whatſoever it may ſeem, ſuch onelyonly as ſloth will afford, and how full are our Congregations of unregenerate men and women.

2. There are many lazy and ſlothfull Chriſtians, that do indeed perform duties in publike and private, but they make no labour of them, they take no pains to prepare and fit their hearts, they are not diligent to get the aſſiſtance of the ſpirit, p. 615they ſay not with David, 2 Sam. 24.24. I will not offer to the Lord a ſacrifice of that which coſt me nothing; they do not offer the Lord coſtly ſervices, but cheap, ſuch as coſt them nothing; all their preparation to the duties of the Sabbath, is family duties, and it were well, if they did perform them, ſo much the more carefully. No wonder that they are thus idle in Gods ſervice: grace for want of ordinary exerciſe is ſluggiſh, they do not uſe their faith, love, and ſpirituall wiſdom in their callings, and how ſhould they be diligent in Gods worſhip. Their diligence is taken up other wayes, in ſome about ſome luſt they ſavour. It was their caſe, Iames 4.2, 3. Ye fight and warre, yet ye have not, becauſe ye aſke not, ye aſke and receive not, becauſe ye ask amiſſe, that p. 616you may conſume it upon your luſts. They were ſo buſie about their contentions and wranglings amongſt themſelves, that they could not pray at all, or if they did pray, it was for their luſts ſake, to get advantage unto them. Thus a man may be converſant about good duties, and his end not be Gods worſhip, but his own corruptions, that they may not be diſcovered, that the ragings of conſcience may be quieted, that he may the more eaſily compaſſe his corrupt and ſinfull ends. The diligence of others is taken up abo…t matters of the world, meat, drink, apparell, riches. This was their caſe, Iohn 6. they ſeem to take much pains to enjoy Chriſt his miniſtry, and miracles, they compaſſe land and ſea, after they had enjoyed him at land, they p. 617take ſhip, and follow him. But he that knew what was in man, did ſee that their diligence was not pitched upon ſpirituall things, becauſe it was taken up other wayes, verſ. 26, 27. our Saviour peremptorily ſets it down, as a moſt certain truth, Verily, verily, I ſay unto you, ye ſeek me not becauſe ye ſaw the miracles, but becauſe ye did eat of the loaves and were filled: their pains was not about their ſouls, but about their bellies. And again, Labour not for the meat that periſheth, but for the meat that endureth to everlaſting life; they did take pains indeed, but not about everlaſting food, wherein they might have honoured God much, Why ſo? their diligence was imployed about periſhing food. Others their hearts are over clouded with ignorance, and p. 618unacquaintance with their ſpirituall eſtate, that they ſee not the neceſſity of diligence in holy duties, ſo that they want a main motive and whetſtone unto pains-taking, knowledge of the neceſſity. Others through careleſſeneſſe, ſo long neglect their hearts that at length ſloth ends in diſcouragement, they think their hearts are paſt pains, all labour will do no good, Prov. 24.30, 31. I went by the field of the ſlouthfull, and loe it was grown over with thorns, and nettles covered the face thereof, and the ſtone wall was broken down. So a ſlothfull neglected heart will be ſo overgrown with luſts, that a man will be hopeleſſe of any good ſpringing there.

3. The beſt of Gods ſervants, and the moſt diligent, how little pains do they take with their p. 619hearts unto Gods ſervice? how unſtable and unconſtant are they that way? how ſoon doth diſcouragement take hold of them, when they feel their life and fervency in good duties to come hardly? I appeal to the conſciences of Gods people, when we finde our hearts dead, and unaffected in Gods worſhip, do not our conſciences ſmite us that we have been careleſſe of preparation? Is not God forced to drive us unto carefull and conſcionable worſhipping of him by afflictions, we need his direction in doubts, his comfort in ſorrows, his deliverance out of troubles, elſe we would not pray ſo fervently, nor hear the word ſo attentively, do not our conſciences thus witneſſe? all theſe things do evidence that God hath but little fervent worſhip.

p. 6202. Who they are that do God the beſt ſervice, ſpend the Sabbath beſt, and perform duties beſt, the labouring diligent Chriſtian, they that think it no eaſy matter to ſerve God well. It is an ill thing for a ſoul to be troubled at the aproach of the Sabbath, becauſe of it's own unfitnes, but it is a good ſigne that the ſoul apprehends ſome difficulty in keeping a Sabbath well.

2. To condemn this ſlothfullneſſe in ſpirituall imployment, this argument is ſufficient, it puts off God with cold ſervice, which is the greater ſin, if we conſider our ordinary and generall diligence in our own occaſions. To take pains in earthly occaſions, and to be careleſſe in Gods worſhip is a great evill, we ſhall fully ſee p. 621it in three things.

1. Gods worſhip doth immediately concern God, our callings do immediately concern our ſelves; ſhall we do more for our ſelves then for God? ſet up our ſelves more then him? are we not his and not our own? and therefore bound to reſpect him more then our ſelves? Hear what our Saviour ſaith, Luk. 14.26. He that commeth to me, and hateth not father and mother, yea and his own life, cannot be my diſciple, that is, as Matthew ſaith, chap. 10.37. He that loveth friends or himſelf, more then Chriſt, is not worthy of him, God is better then our ſelves, therefore if we do not love him better then our ſelves, we are not fit to injoy him, but if we take more pains about our callings, then his ſervice, we p. 622love our ſelves more then ſin.

2. Gods ſervice doth immediately concern our ſouls, our particular callings do immediately concern our bodies; if we take more pains about our callings then about Gods worſhip, we ſhew more care of our bodies then of our ſoules which is a folly; for our ſouls are the beſt part, our bodies are but duſt, when our ſouls are abſent, the worth of our bodies depends upon the indwelling of our ſoules, and not the worth of our ſouls upon our bodies. We may know where we ought to place our chiefeſt affection, by that of our Saviour, Matth. 10.28. fear not them that kill the body, but are not able to kill the ſoul, if they can kill but the body, no matter of fear, that muſt dye though they kill it not, if the ſoul be alive the p. 623body is ſafe though dead; The body lies open to the violence of man, the ſoul is out of his reach; the body falls ſhort of the ſoul in excellency and therefore leſſe affection is due to it.

3. Gods ſervice doth concern our welfare, not only for the preſent, but alſo, and eſpecially for eternity to come, our particular callings do concern onelyonly the time preſent? ſhall we take more pains about the time preſent, which may be we know not how ſhort, to be ſure, but a moment, then about eternity, this is our Saviours argument, and it is full of weight, Iohn 6.27. Labour not for the meat that periſheth, but for the meat that endureth to everlasting life. Ye will take pains and ſpend your labour, but do not miſpend it, do not waſte it, p. 624ſpend it not about periſhing food, but about food that endureth everlaſtingly, earthly things have a time to be, and a time to periſh; the wealth we have now, ere long we ſhall part with for ever; ſpirituall things have a time to be, and ſhall never ceaſe to be, they therefore are worth your labour. Is not this ſpirituall ſloth to be condemned, conſidering ſuch are more diligent for themſelves, then for God, for their bodies, then for their ſoules, for things periſhing, then for things eternall? Will not the conſciences of men condemn them for this ſloth, in ſickneſſe? at the day of judgement? in hell, unto all eternity? doubtleſſe it is ſo groſſe a miſcarriage that it cannot but lie heavy upon men, when they ſhall come to caſt up p. 625their accounts, and ſadly conſider of things, when their conſciences ſhall tell them, that they have riſen early, and gon to bed late, about their own occaſions, but have been too lazy, to read Gods word or to pray; they have endured hard labour before the Sabbath, and after the Sabbath; but on that day, they have been too ſluggiſh to go to the houſe of God: the day appointed for ſpirituall labour, in Gods worſhip, for Gods glory, hath been the day of their reſt to recover their ſtrength ſpent in the week, it may be in ſinne, to be ſure in their own occaſions: ſurely this ſhall increaſe the torment of the damned in hel, when they ſhall think with themſelves; that had they been as painfull for their ſouls, as they were for their bodies, they had eſcaped that place of p. 626torment: Nay had they taken as much pains for their ſouls as for ſinne, had they taken as much pains to go to the houſe of God on the Lords day, as they have done to go to the alehouſe, in the week dayes, had they ſearched Gods book, but as much as they have toſſed the cards and tables, yea it may be on the Lords day, they had been Saints in heaven.

3. To perſwade the godly to ſhake off this ſloth. If we prize the manner of Gods worſhip, and affect it, we muſt do ſo, if we care not how we pray or hear, if we think any affections are meet for him we may continue our ſloth. We finde this commanded, Joſh. 22.5. Take diligent heed to keep the commandment which Moſes charged you, to love the Lord your God, to ſerve him with all your heart and with all p. 627your ſoul; take heed and diligent heed, Prov. 4.23. Keep thy heart with all diligence, we finde it commended, Act. 18.25. Apollo being fervent in ſpirit, taught diligenly the things of the Lord. 2 Cor. 8.7. The Apoſtle makes it part of the commendation of the Corinthians, that they did abound in all diligence. Of our Saviour the head of the Church, that he went about doing good, Act. 10.38. he did not onelyonly do good, but was diligent therein. To diſcourage the more from ſloth, and bring in love with diligence, conſider how the wiſedome of the holy Ghoſt doth compare them in Solomons Proverbs; all which compariſons we may improve with advantage, againſt ſpirituall ſloth, and for ſpirituall diligence, ſpirituall ſloth being a greater ſin, and lying under an heavier curſe, and p. 628ſpirituall diligence being a greater grace, and attended with an happier bleſſing.

1. For wealth, Prov. 10.4. He becometh poor that dealeth with a ſlack hand, but the hand of the diligent maketh rich. It holdeth eſpecially true in ſpirituall riches, the ſlothfull Chriſtian is poor in grace, the diligent Chriſtian is rich, hath ſtore and abundance of precious grace, Prov. 18.8. He that is ſlothfull in his work, is brother to him that is a great waſter, if a man have a good ſtock of grace, yet by ſlothfullneſſe he will waſte it, not labouring to increaſe it, he will diminiſh it, Prov. 20.4. the ſlugard ſhall beg in harveſt and have nothing, they who have nothing of their own, nor no intereſt in them that have ſomething are poor indeed, God will ſhut up the hearts of men towards ſlothfull p. 629Chriſtians, when they come to beg counſell and prayers, when they come to complain of their ſpirituall wants and poverty.

2. For honour, ſee how they are compared, Prov. 12.24. The hand of the diligent ſhall bear rule, but the ſlothfull ſhall be under tribute; A diligent Chriſtian ſhall be a King in his own ſoul, and amongſt the people of God, God will ſet him up, give him authority, and rule in their hearts, they that can rule themſelves, are fit to rule others, ſo do the diligent; but the ſlothfull Chriſtian ſhall be an underling in his own ſoul, and amongſt the people of God, he ſhall be a ſlave and tributary to his luſts, Prov. 22.29.

3. For fruit of pains-taking, ſee how they are compared, Prov. 12.27. The ſlothfull man p. 630roſteth not that which he took in hunting, but the ſubſtance of the diligent man is precious. When a ſlothfull Chriſtian hath taken ſome pains, for want of taking a little more he loſeth that pains, as if an huntſman ſhould take pains to kill an hare, and then through lazines ſhould ſuffer the dogs, or ſome other to run away with it: for inſtance, a man is at pains to come to the houſe of God, to pray, in the word or prayer, his heart is much affected, he goes his way and thinks no more of it, that man doth in great meaſure loſe his labour. but the ſubſtance of a diligent man is precious, what he getteth by labour he doth not eaſily part with, he makes precious account of it; that help of heart which a diligent Chriſtian findeth in the Ordinances of God, he thinks oft of, he improves by p. 631prayer, by praiſe, by treaſuring up the ſame: he can tell you what it coſt him to get down ſuch a corruption, to get to ſuch a frame of heart, to obtain ſuch a mercy, how oft he praid, how long he waited, therefore he maketh a precious account thereof.

Laſtly, That which is not the leaſt to diſcourage us from ſloth, it is full of pride and conceitedneſſe, Prov. 26.16. put the wiſdome of ſeven men together, the ſluggard conceits he goes beyond it, and no wonder, for he neither knows what he hath, nor what he wants, and ignorance is the mother and nurſe of pride, If a man knew the thoughts of ſluggiſh Chriſtians, he ſhould finde that they think all is well with them, though a man may be able to convince them by reaſon, that p. 632things cannot be well with them. And the devil will not ſtick to tell them all is well to keep them from taking pains. It is a miſery to have an heart empty of good, but to think an empty heart full, is a double miſery, ſo is it with the ſlothfull Chriſtian.

To help againſt ſloth and unto diligence, it will be uſefull firſt, To ponder theſe weighty conſiderations.

1. Fervency in Gods worſhip, and eaſe cannot poſſibly ſtand together, whilſt ſo great oppoſition remains both within us, and without us.

2. The difficulty and toil found in Gods ſervice, is a bitter afflictive fruit of ſin. Shall we not bear the burden we have brought upon our ſelves willingly, though not cheerfully? It is a ſigne ſinne is pardoned, p. 633when we have patience to bear the chaſtiſement of ſinne; it is a great favour when there is a will to bear, where there is no power to ſhake off.

3. The deceitfull eaſe that proceeds from ſloth, is both Gods loſſe, and thine, and who would covet that eaſe whereby God, and himſelf, his beſt friends muſt loſe?

4. The more painfull the ſervice of God is, the more ſweet, for that ſweetnes comes out of the ſtrong, it is the delightfull fruit of a powerfull conqueſt over corruption, of more honour done to God, of the condition of the promiſe performed with a greater meaſure of heavenly aſſiſtance.

5. If ſloth prevail in thy ſoul, it will ſhut out diligence, but at the ſame time it ſhuts in more diſquiet then eaſe, for ſin is ſhut p. 634up in that eaſe; the diſquiet of lawfull labour is but affliction; the eaſe of ſloth is ſin, and ſin is attended with more trouble then eaſe, it will prove more eaſy to taſte the ſower of affliction, then the ſweet of ſin.

2. It will be uſefull to inure our ſelves to the ſerious and thorough examination of our hearts, and waies, of our ſpirituall eſtate, this will diſcover what need we have of diligence, and what hurt ſloth hath done us. This cured Davids lazines, Pſalm 119.59, 60. Though he were ſlow-paced in his obedience in the neglect of this, yet when he was once paſt this difficult uſefull duty, he made haſte, he loſt no time, nor ground as formerly.

3. It will be uſefull, not to cheriſh our pride, by poring upon what we have atained, but to p. 635ſtrengthen humility, by frequent, and ſerious meditation of what we want, and what is to be attained. This helped Paul, Phil. 3.13, 14. what he was come to was behind him, he could not ſo redily, and conſtantly look upon that, but what he was to come to, was before him in his eye, to alure and draw him forward. Looke we alſo upon what is before us. Haſt attained ſome meaſure of fervency? ſtay not gazing upon that, but look right forth, look onward; doſt ſee what thou wantſt? Look not ſo much upon thy work, as thy patter…; the affection not onelyonly of the beſt of creatures upon earth, but alſo and chiefly in heaven, the ſpirits of juſt men made perfect, yea the flaming Angels, yea the Lord Jeſus Chriſt who had zeal enough to carry him through the p. 636flames of hell, to do his fathers will, in whoſe breſt alone that fire of heavenly love dwels, that hath inflamed Saints on earth, and Saints in heaven, which we ſhall finde inflaming us more and more, as we draw near to look upon him as our pattern, with deſire of imitation. The cloſe of all, containing an help in all that hath gon before, (as prayer comes after the ſeverall pieces of the ſpirituall armour: to help our skill in all, and the uſefulnes of all, Ephe. 6.18.) may fitly be Davids prayer, when the people were warm hearted, in their offering to the building of the Temple for the publike ſolemn worſhip of God, 1 Chron. 29.18. O Lord God of Abraham, Iſaac, and of Iſrael our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee.

Finis.

End of the text · John Angier, A Help to Better Hearts for Better Times (1647)