A Help to Better Hearts for Better Times, Chapter 1

A Help to Better Hearts for Better Times · Chapter 1

p. 1CHAP. I. Of instant worſhipping of God.

[ACTS 26. part of the 7.

Inſtantly ſerving God.]

THe word here tranſlated [inſtantly] properly ſignifieth to extend, and ſtretch out, and is frequently uſed for ſtretching out, and putting forth the hand, Iohn. 21.18. When thou art old thou ſhalt ſtretch forth thy hands, and another ſhall guide thee. The p. 2word ſtretch forth in the tranſlation, is the ſame in the originall with this that here is tranſlated, inſtantly. When this word is referred to Gods worſhip, or to the affections of the ſoul, or the graces thereof, it doth, by ſimilitude taken from the body, ſignifie the ſtretching out of them, the meaſure of them, the earneſtnes and fervencie of them, and ſo is tranſlated either, inſtantly, as in this place, or

fervently, as 1 Pet. 1.22.

earneſtly, as Luke. 22.44.

He prayed more earneſtly, without ceaſing, Act. 12.5.

Some interpret this word in this place, perpetually, but you ſee it is tranſlated here, inſtantly, and in other places of Scripture, when it is applyed to Gods worſhip: and they that tranſlate it, perpetually, do imply this fervencie p. 3of affection, for whence comes perpetuity, length and continuance in any action, but from length of inward affection, the ſtretching out of that: as the length of the motion of a ſtone throwne with the hand, depends upon the ſtrength of the hand throwing the ſame. I take it, hereby is meant that gracious affection of zeal ſo much called for, and commended in Scripture, which is not a mixt affection of love, and anger but the intention and meaſure of all the affections, for there is zeal in griefe, Pſal. 119.139. My zeal hath conſumed me: becauſe mine enemies have forgotten thy words. The terme being thus explained, the truth to be handled is.

Gods worſhip is to be performed with intention of affection, not onelyonly the truth, but p. 4the ſtrength of affection is to be looked after and laboured for in Gods ſervice. The twelve tribes are here ſaid to ſerve the Lord inſtantly or earneſtly.

I will ſhew more particularly, what is meant by, inſtantly, and then produce proof.

By inſtantly, is meant the meaſure and degree of the affections we expreſſe in Gods ſervice, whether love, or deſire, or feare, or greife, or ioy, or anger, or care, that there be much thereof. So what graces we expreſſe, faith, or repentance, or humility, we take care that there be meaſure as well as truth, called Luk. 10.27. all the minde, and all the ſoule, all the heart, all, hath ſpeciall reſpect unto the meaſure and degree of the faculties of the ſoule; as all the might of the body doth meane all degrees, p. 5and meaſures of ſtrength, the utmoſt ſtrength, ſo in like manner, all the minde, all the heart, all the ſoul, means all degrees and meaſures of underſtanding, will and affections the utmoſt, and furtheſt of them, elſe our Saviours compendium of the firſt table ſhould not comprehend the third Commandement.

I will for cleerer evidence ſake, ſhew it by inſtances in the ſeverall parts of Gods worſhip. 1. Hearing the word, Luk. 4.20.21. when our Saviour had read his text, the eyes of all were faſtned upon him, aſigne of an earneſt deſire to heare him, they they did not looke about them one at another, or at them that came in, but their eyes were faſtned upon him, and they wondred at the gracious words that p. 6proceeded out of his mouth, a ſigne they were much affected and moved, and did not ſit as ſtones ſenſeleſſe. The men of Berea, Act. 17.1…. did receive the word with all readines of minde, they did in the greateſt meaſure put forth their hearts unto the words of the Apoſtle, to meet with it in the way, and to take it up ſo ſoone as it was let fall by him, Luk. 24.32. Did not our hearts burne within us when he opened to us the Scripture? burne theſe did and were in a flame, with indignation againſt themſelves for their ignorance, with deſire of, and joy in, the good and glad tydings of Chriſts death and reſurrection. 2. Receiving the Sacraments the Paſſeover, 2 Chron. 35.18. There was no Paſseover like to that kept in Iſrael ſince the dayes of Samuel the p. 7Prophet. They exceeded in this Paſſeover, all the Paſſeovers of a long time, a ſigne they kept it with a great meaſure of affection, for would God onelyonly have commended the outward action? Luk. 22.15. With deſire I have deſired to eate this Paſſeover with you before I ſuffer, .i. with earneſt and vehement deſire, earneſt deſire to the ordinance doth imply earneſt deſire in the ordinances. The duty of examination required of the communicant, 1 Cor. 11.28. doth carry as much; examination is the bellows of affection. The like we finde in the Eunuch in regard of baptiſme, Act. 8.36. See, here is water, what doth hinder me to be baptized? He had a forward deſire, the Evangeliſt ſhould have ſtirred up and provoked him, but he prevents him, is more p. 8forward to receive it then he to offer it. 3. Prayer, Pſal. 119.145. I cryed with my whole heart, he imploied all the affections of his heart in prayer, and that with earneſtnes, he cries, Pſal. 142.2. I poured out my complaint before him, David empties his ſoule in prayer, leaves nothing behinde, a ſigne of earneſtnes, Pſal. 143.6. I ſtretch forth my hands unto thee, the inſtancy here ſpoken of, he fears leſt his prayers ſhould fall ſhort of God, therefore ſends them forth with as great earneſtnes as may be. 4. Singing of pſalms, Pſ. 149.5, 6. Let them ſing aloud, let the high prayſes of God be in their mouthes, in ſinging pſalmes our hearts muſt be extended and ſtretched out, as the extending of the voice implies, our hearts muſt be wide open and filled with p. 9gracious affections. When God would expreſſe great Joy, he bids the mountains breake forth into ſinging, Eſai. 49.13. Epheſ. 5.18.19. Be not drunk with wine, wherein is exceſse, but be filled with the ſpirit, ſpeaking to your ſelves in Pſalms, &c. we ſhould labour to drinke deepe of the ſpirit, and expreſſe it in ſinging and makeing melody in our hearts to the Lord, there muſt be a ſweet and loud ſounding joy in our hearts when we ſing pſalmes.

For proofe of this truth may be brought in, the teſtimony of Scripture, examples commended, and reproofs of the contrary.

The Scripture calls for this affection, Rom. 12.11. Fervent in ſpirit, ſerving the Lord: if we ſhould be cold in our owne occaſions, which we are not, yet when we come to ſerve God p. 10our ſpirits ſhould burne within us, with deſire and delight, Gal. 4.18. It is good to be Zealouſly affected allwayes in a good thing, good, becauſe agreeable to Gods will, to Gods nature, to the nature of the good we are zealous about, zealous affection in good, is allwaies good, other good things have their proper ſeaſon, this is allwaies in ſeaſon in every good action.

2. The ſervants of God have thus practiſed, Nehemiah was zealous for the ſervice and worſhip of God, ſo that he had his conſcience on his ſide to embolden him, to deſire mercy of God according to his forward affection that way, Nehem. 13.14. Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the houſe of my God, and the offices p. 11thereof. David, Pſal. 69.9. The Zeal of thy houſe hath eaten me up. Such was his affection to Gods Worſhip and Service, that partly out of deſire thereafter, and partly out of greife for the neglect, contempt and reproach thereof, he was even a devoured conſumed man, ſo great was his affection that way, that he ſeemed careleſſe every other way. And herein he was a type of the beſt of paterns, the Lord Jeſus Chriſt, who being a Preiſt, though not after the order of Aaron, did expreſſe an ardent affection in purging the Temple from the corruption of thoſe times, in ſo much that his Diſciples thought he was an apparent accompliſher of that place of propheticall Scripture, The Zeal of thy houſe hath eaten me up. John. 2.17. Who but a man in p. 12the power, and poſſeſſion of zeale to Gods houſe would have made a whip, and therewith driven out the polluters of the Temple, and have overthrown their Tables and Seats, and that with Scripture-chiding, Math. 21.13. Another remarkable inſtance concerning our Saviour we have, John. 4.32.33.34. Whilſt his Diſciples were gone into the City to buy meat, he falls into parly with a woman of Samaria about her ſoul; when his Diſciples come again, they pray him to eat; he tells them he is provided, he had meat to eat they knew not of; his Diſciples ſay one to another, Hath any man brought him meat to eat? our Saviour anſwereth, My meat is to do the will of him that ſent me, and to finiſh his work. No meat could be more ſweet unto him, p. 13or refreſhing, then the doing of Gods will, a ſigne he was dearly affected thereto, that he could make food of it. The like we read of Apollos, Acts 18.25. being fervent in Spirit he ſpake and taught diligently the things of the Lord; he did not only preach the things of the Lord, but with fervencie of ſpirit, with a burning heart. Thus unleſſe we will be irregular in our ſerving of God, and unlike the approved Saints and ſervants of God in Scripture, yea, unlike Chriſt our patern, who was ſent from Heaven to ſet us a copy, we muſt perform Gods ſervice with earneſtneſſe of affection.

3. God hath reproved the want of this fervency of affection in his ſervice, a ſigne it is a tranſgreſſion. Where the Apoſtle ſaith, Gal. 4.18. It is good to p. 14be Zealous alwaies in a good matter; he doth conveigh a ſecret reproof of them who were dearly affected to the falſe Apoſtles, who were but counterfeit Ordinances of God, but were abated in their love to him a true Apoſtle, and ſo a true Ordinance of God, If it be good to be zealous in a good thing, then it is evil nor to be zealous. The lukewarm temper of Laodicca, the Lord reckons to be worſe then key cold. I would thou wert hot or cold, down-right, and ſenſibly good or evil; no temper ſo evil as lukewarm, he threatens to ſpue them out of his mouth; ſhewing, that the …ord will have no communio… …h, but doth deteſt, and will … …ove far from him, the p…ons and ſervices that are luke…a… God tells the Churc… … …p…eſ…, he had p. 15ſomewhat againſt her, becauſe ſhe had left her firſt love; her love was not utterly gone, but her firſt love and her firſt works, ſhe neither did ſo much, nor ſo well for God as ſometimes, and this God hath againſt them, a fault it is in them, and makes againſt them. Thus where God findes this fervency of ſpirit wanting, he ſpeaks ill of it; a figne his ſervice cannot well be performed without it, for he cannot be pleaſed with it without this fervency.

For further proof.

I will make uſe of the Lords own reaſons laid down, Commandment third, to which command this duty doth belong, and ſo I ſhall open that command, ſo far as concerns my purpoſe. What better, more weighty, more perſwading argument p. 16then Gods own; God is all truth, and all underſtanding, he knows us better then we know our ſelves, and he is all wiſdom, that knows what arguments will beſt take with us upon ſeverall occaſions. The firſt Commandment taketh care that we make choiſe of the true God, and no other; the ſecond, that we embrace his commanded worſhip, and reject all others; the third, that we uſe his Name, all that whereby God is made known to us, reverently and reſpectively as becometh the ſame. The Commandment is this, Thou ſhalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltleſſe that taketh his Name in vain; every word of the command is as well a reaſon as a command. The thing forbidden, is p. 17the taking of Gods name in vain. Before I ſpeak of the grounds of this prohibition, I muſt ſhow how this truth (of performing Gods worſhip with earneſtneſſe of affection) is implied in this Commandment, and the contrary ſin forbidden; that will appear if we conſider two things: 1. Part of the meaning of Gods name is the worſhip of God, Word, Sacraments, prayer, 1 Tim. 6.1. That the name of God and his doctrine be not evil ſpoken of, where the name of God and his doctrine are all one. Mal. 1.6. the name of God is put for his worſhip. 2. Part of the meaning of taking Gods name in vain, is this want of fervent performance of Gods worſhip: are not light and empty things, vain things? and is not dead cold p. 18ſervice of God, light ſervice and empty ſervice, that wants that weight and ſubſtance it ſhould have? Are not unuſefull and unprofitable things vain things? and is not careleſſe ſervice of God, unuſef…ll and unprofitable ſervice? it doth neither honour God, nor pleaſe God, nor profit us. Mal. 1.8. If ye offer the blinde for ſ…crifice, is it not evil? and if ye off…r th… lame and the ſick, is it no evi ? o…r it now to thy Governour, will he be pleaſed with thee? As if God had ſaid, If ye offer you care not what, ſo it be a ſacrifice, it will ſerve the turn, can it be well? Would an earthly Governour accept you care not what? much leſſe will I. In like manner, if men hear the Word, receive the Sacrament, pray they care not how, ſo the duties be done, can God be pleaſed p. 19herewith? and if he be not pleaſed he is not honoured, for were he honoured he would be pleaſed, and if God be not honoured, the doers cannot beprofited, for our good is wrapt up in Gods glory, and that ſervice which doth neither honour God nor profit the performers is vain ſervice.

Having thus made it clear, that ardent ſervice of God is implied, and careleſſe ſerving of God prohibited in this third Commandment; Let us now conſider the reaſons why we muſt not reſt in careleſſe performance of worſhip, but on the contrary, muſt earneſtly worſhip him; they are 5. in number.

1. Gods worſhip is his name.

2. The name of the Lord.

3. The name of thy God.

p. 204. His Name is taken in vaine by careleſſe worſhip.

5. He will not hold him guiltleſſe that taketh his Name in vaine.

1. Gods worſhip is his Name; that whereby God is made knowne to us, that whereby he is diſtinguiſhed from others, and whereby he is made glorious: to be careleſſe of Gods worſhip, is to obſcure the knowledge of the Lord, to confound him with Idols, to hinder his glory, to be careleſſe whether God be known to us or others, be diſtinguiſhed from others, be famous and glorious: and to be earneſt in the worſhip of God, is to make the Lord better known to us and others, to difference him from other Gods, and to make him glorious. And ſhall not our beſt affections be p. 21buſied about Gods worſhip, which is his Name? God hath betruſted us with his Name, that it lies in our power in ordinary courſe and for a time, to make him leſſe or more known, leſſe or more glorious; and ſhall we betray this truſt? Mans name is precious, and the name of one man committed to the keeping of another, to bear falſe witneſſe is a ſinne, much more is Gods name precious, which is the chief Governour, and much more committed to our truſt, and bearing falſe witneſſe to that is much more a ſinne, which we ſhall do, if we be careleſſe of his worſhip. Is not the knowledge of God the ground of our faith, hope, comfort? If God be not good, wiſe, powerfull, true, what ground have we to beleeve or hope for any good in this or p. 22another world? and if we know not the goodneſſe, wiſdom and power of God, what ground of comfort can we have? To ſleight Gods worſhip, is to ſleight the knowledge of God, and ſo the ground of our faith, and hope, and comfort therein: and to take care of Gods worſhip, is to take care of the knowledge of God, and ſo the ground of our faith, hope and comfort. Is not care of Gods glory the way unto, and evidence of our glory? To be earneſt in Gods worſhip, is to take care of Gods glory, therefore the way unto, and evidence of our glory.

2. Gods worſhip is the name of the Lord, the name of Jehovah, therefore carefully and fervently to be performed. His name it is who is the fountain of being, therefore the firſt being, p. 23and ſo of due the firſt and beſt ſervice belongs to him, becauſe none is before him, therefore none is to be ſerved before him; our Saviour when he duely ranketh and ordereth the Commandments, ſaith, Thou ſhalt love the Lord with all thy heart, this is the firſt and great Commandment, and the ſecond, Thou ſhalt love thy neighbour as thy ſelf; Why is the love of God, and ſo the ſervice of God, the firſt and great Commandment, before and greater then the love of our ſelves? but becauſe he is the firſt and greateſt before our ſelves, and greater then our ſelves; It had been ſin in Moſes and Paul, to wiſh themſelves out of Heaven for his glory, and in hell, had not this been true, that God is before us, and ſo above us, of due to be honoured by us, though by our utter p. 24diſhonour? None ſhould go to hell, were not this true, that there is an honour due to God from the creature, above the ſalvation of the creature; and could men be willing to go to hell that God might have glory, hell ſhould be no hell unto them; that which makes the torment of hell, is this, that God takes his glory, becauſe men will not give it him. All the godly, though they do not think ſo, do ſeek Gods glory above their own ſalvation, as they ſhould do, for they deſire their ſalvation as a way unto Gods glory; now the way that ſerves unto the end is leſſe deſired, then the end whereto it ſerves. The worſhip we performe is the worſhip of Jehovah, the fountaine of being, therefore the author of our being, from him we have all, unto him p. 25therefore we muſt give all; all is his, we have nothing of our owne, our moſt lively affections are his owne, he is not beholding to us for them, we cannot without injuſtice and robbery with-hold them; will we with-hold that which is Gods? will we diſpoſe of that which is Gods? Not only doth David acknowledge the outward wealth, liberally given to the Temple, to be Gods own, but the willingnes, and joy of their hearts, whereby and wherewith they gave ſo liberally, to come from God, alſo 1 Chron. 29.18. in that he prayes God to keepe this frame in them, and to prepare their hearts towards him: he that muſt keepe that willing and chearfull frame of heart in him, hath ſurely made the ſame, and he that p. 26muſt prepare their hearts at other times, hath prepared them now.

The worſhip we performe is the worſhip of Jehovah, his name who hath promiſed this fervency unto his people, Pſal. 110.3. Thy people ſhall be willing in the day of thy power, .i. in the day of the powerfull preaching of the Goſpel, theſe ſhall with earneſt affection attend upon Gods ordinances, God having promiſed fervent affections in his ſervice, by labouring after the ſame, and expreſſing the ſame, we ſhall confirme and eſtabliſh the truth of God, and on the contrary, as the Apoſtle ſaith, 1 John. 5.10. He that believeth not maketh God a liar,, ſo he that doth not fervently worſhip God, doth what lies in him to falſifie the word of God, to p. 27make him a liar, for God hath ſaid, his people ſhallbe fervent.

3. Gods worſhip is the worſhip of the Lord thy God, therefore to be performed with earneſtnes. His name it is, who is not onelyonly the Lord, but our God, a God in Covenant with us, he hath promiſed to be wholly ours, all that he is, or can do, ſhall be for us, and we have promiſed to be wholly his, to be all that we are, or can do for him. If we beſtow the utmoſt of our affection upon him in his ſervice, we do no more then he hath done for us: and what can we give to him, if we give all we have, in compariſon of what he gives to us? Not only doth he give to us that ſtrength of affection, in compariſon of which all ours is nothing, but he begins to us, he gives firſt, he p. 28gives not only more then we can give, but before us, we may well follow him with leſſe: what though others ſerve God they know not how? they have leſſe reaſon to ſhew ſtrength of affection to God then we; though they have reaſon enough, for God hath not beſtowed himſelf wholly upon them as upon us. Beſide, being our God, the ſervice that is done to him, redounds upon us, be it well or ill done, becauſe the Covenant doth not only imply relation, but union, it is a marriage-Covenant, God becomes ours, and we become his. A man loves his wife, not becauſe ſhee is a friend, and loves him, but becauſe ſhee is himſelf, they are no more twain, but one, in loving her he loveth himſelf, and ſo much as he doth not love her, p. 29(though ſhee do not deſerve) he doth not love himſelf, for ſhee is one with himſelfe. A man doth not love himſelf, becauſe of deſert, but becauſe he is neareſt to himſelf, he is his own: ſo a m…n loves his wife becauſe his own, neareſt unto him. So God is our own, he is by the humane nature of Chriſt, one with us, and we with him; did not God therefore deſerve our beſt affections (which he infinitly doth) yet we were bound to beſtow the ſame upon him in his ſervice, becauſe he is our own, we have made him as our own ſoules, by entering into a marriage-Covenant with him; ſo much as we fall ſhort in affection to him, we fall ſhort in affection to our ſelves.

Furthermore having promiſed the beſt of our affections unto p. 30him in his ſervice, truth doth binde us, do we not hate to be liars? falſe, Covenant-breakers? men and women of no truth? do we not glory in our truth, that if we have ſaid it, we will do it, our word ſhall be as good as our band? then muſt we beſtow our beſt affections upon God in his ſervice, for ſo we have promiſed.

4. Careleſſe worſhip is a taking of Gods Name in vaine, vaine worſhip. What an evil it is to take Gods Name in vain, it will appeare if we conſider,

1. It is an holy Name, Pſal. 111.9. Holy is his Name. Holynes is ſo lively an image of God, that it commandeth reſpect from the light of nature, and holy things are carefully handled. Gods worſhip is an holy worſhip, free from all impurity and p. 31pollution, take we heed that we do not prophane it by careleſſe uſe of it.

2. A great Name, Pſal. 76.1. His Name is great in Iſrael. A Name above all names, no worſhip like Gods worſhip, becauſe no perſon like him, no lawes of worſhip like his, no ſubject like the ſubject of Gods worſhip, the whole man, ſoul and body the ſtr…g…h of both, the whole earth and heaven, none too great to worſhip God; to take in vain a ſmall name, a poor… mean worſhip, is an evil, but to take in vain agreat Name, a powerfull worſhip, is more evil.

3. A Glorious Name, Deut. 28.58. a worſhip of eminent worth, breaking out and manifeſting it ſelf to all that have ſeeing eyes, for man to pray to the God of heaven to open all his p. 32heart to him, for man to deliver the minde and counſell of God, for man to ſeal a Covenant with the God of heaven, theſe are glorious things, of great worth even at firſt ſight. Here, by the way, in a word, and under correction, I muſt needs acknowledge, that ſince I had any glimps of light to diſcern the glorious worſhip of God, I could never get over that unſutableneſſe that is between theſe obſcure additaments to Gods worſhip amongſt us, and his glorious worſhip. What is the veſtment to prayer? what the Croſſing of the fingers to baptiſme. Indeed ſprinkling of water in baptiſme, or dipping the childe therein, bread and wine in the ſupper, are but ſmall things in appearance, but when we conſider the glorious God p. 33hath commanded and appointed theſe, and doth produce glorious effects by them, that puts a glorious luſtre and brightnes upon them; but when nothing can be ſhewed, but mans command, obſcure and darke man in Divine things, his command cannot put glory upon Divine Ordinances, wherefrom he borroweth light, but can adde none thereto, nor can he put any glorious effect into ſuch his commanded meanes, that they ſhall beare weight with the Judgement, or helpe the affections, and ſo they remain obſcure and darke, as man himſelfe is in heavenly things, and ſo unſutable to Gods glorious worſhip. To be careleſſe in obſcure, darke, hidden good, is a ſmall matter; but to be careleſſe about eminent good, as Gods worſhip, p. 34is eminent and apparent ſin.

4. A reverent or fearfull Name, Deut. 28.58. Pſal. 111.9. Gods Name is ſuch a name, as conſidered of, doth ſtrike with reverence and feare, the holines of it, the greatneſſe of it: things holy and great have a Majeſty in them. Gods worſhip is a holy worſhip and a great worſhip, therefore a fearfull worſhip. Now to take in vain, light and triviall matters, is a ſmall thing but to take in vain a reverent and fearfull worſhip, argues ſenſeleſſnes.

5. God will not hold him guiltleſſe that doth take his Name in vain, as a man doth his worſhip by careleſſnes. 1. How ever men performing Gods worſhip onelyonly outwardly with the outward man, may go for innocent with men, none will p. 35ſay that they have ſinned, yet God will not count them innocent, unleſſe they have performed the ſame carefully: which is a weighty conſideration. When men have been at the Sacrament, or word, or prayer, they thinke all now is well, but God accounts them ſinners, if they have not performed the ſame with their beſt affections, he holds them guilty, they are ſinners in his account, and if ſinners, he will ſo de…le with them, and ſo he profeſ…, M…l. 1.14. Curſed b… the deceiver, that hath a male in his flock, &c. He is a deceiver, there is his ſinne; his guiltines, curſed be the deceiver, there is Gods dealing with him as guilty. A deceiv…r, as if God ſhould ſay, I obſerve ſuch men, all the week about their owne occaſions, they are up early and p. 36down late, they ſweat hard, but when they come to ſerve me on my day, they are heavy and careleſſe, they are deceivers, they have better affections to beſtow, then they do beſtow upon me. Curſed be the deceiver, what's that? evil ſhall befall him, evil of punniſhment.

Loſſe of good.

Preſence of evil.

Loſſe of good: what?

Gods acceptance.

Gods recompence.

Gods acceptance promiſed, Ezek. 20, 41. I will accept you with your ſweet ſavour.

Gods recompence promiſed, Iſai. 36.7. I will make you joyfull in my houſe of prayer. Iſai. 58.14. Then ſhalt thou delight thy ſelfe in the Lord. .i. encreaſe their delight, more and more delight: p. 37inlargement of heart in duty is an evidence of Gods acceptance, what God prepares he will accept, joy in duty, fitnes for, and forwardnes unto duty is Gods recompence, when the more we pray, read, heare, or receive, the more we joy therein, and are forward thereunto. They that are careleſſe in Gods worſhip, ſhall neither finde Gods aſſiſtance, nor joy therein, nor willingnes thereunto, but ſhall be bound up and backward unto the ſame. Poſitive evil ſhall befall careleſſe worſhippers, Jer. 17.5, 6. Curſed be the man whoſe heart departeth from God, and pitcheth elſewhere: why? he ſhall inhabit the parched places of the wildernes, the ſunne of Gods wrath ſhall light upon him, and parch ſoul, and body and eſtate, dry up graces p. 38and affections, and if body and eſtate proſper, yet the ſoul and the good thereof ſhall be much more parched: ſo experience ſhews, Careleſſe worſhipers of God are barren of ſpirituall good.

Vſe. Information. 1. The perfection of the law of God, it reacheth to the inward and ſpirituall part of man, yea to the utmoſt of that. As it is ſaid of the ſunne, Pſal. 19.6. Nothing is hid from the heat thereof, the beames peirce into the bowels of the earth: ſo not the heart, not the extent of the heart, which is moſt ſpirituall, and comes neareſt God, is hid from the command of the law; a ſigne the author thereof is above man, in knowledge in power.

2. The dignity of Gods worſhip, the beſt part of man, yea p. 39the beſt of the ſoul, the utmoſt of it is but meet for it: if any thing in the ſoul be better then other, it muſt be drawn forth. This was ſhadowed out in the ſacrifices of the law, Gods ſacrifices were to be without blemiſh, and the fat, the beſt of the beaſt was ſpecially his. If civil worſhip have the body, the outward man, it is ſufficient, becauſe it is done unto men that can look no further, are capable to receive no more; this is as much as will be honour to them before men: but religious worſhip requires the ſoul, and the beſt of the ſoul, becauſe it is done to that God that ſearcheth the hearts and trieth the raines, is capable of the beſt, and moſt honoured thereby.

3. All performance of worſhip is …t equally good, and equally p. 40pleaſing unto God, he requires fervencie; God is life, and the more lively worſhip, the more ſutable, and delightfull unto him.

2. To reprove, 1. Neglect of Gods worſhip: this is a contrary extream unto inſtant worſhipping of God, when men pray not at all, go not to the aſſembly on the Lords day, ſanctifie no Sabbath, but their whole ſoul, and body, and ſtrength of both, are taken up about the world, or about their luſts, this is fervencie, and ſtrength, either of ignorance, or of diſobedience. Do not men know that God is to be worſhiped? that ſome time is appointed for his worſhip? that is groſſe ignorance: what? God have no worſhip who is your King? your maker? works of p. 41creation and providence do cry aloud againſt this ignorance, Act. 17.26, 27, 28. And if we know God is to be worſhipped, and time is ſanctified for that end, and yet neglect, do we not manifeſt ſtrength of diſobedience, great frowardnes of heart?

2. Our inconſtancy and partiality in the worſhip and ſervice of God, our inconſtancy: ſometimes we take it up, at other times we lay it downe; ſome will pray, and be very reli…ious in affliction, or on the Sabbath-day, or at leaſt againſt they go to the Sacrament, but not ordinarily; others will ordinarily worſhip God for a time, but they have their interruptions and breakings off, one while they will pray, and another while they will be unpraied, p. 42theſe have their cold fits, the fire of love (were that in their hearts,) would conſume theſe interruptious. Others are partiall in Gods worſhip, they will come to the word, not to the Sacraments, ſome will come to both, theſe, yet do not ſtrive to joyn with the Congregation in prayer, theſe have but halfe hearts to Gods worſhip, the rule of their worſhipping of God, is not love to God, for then they would be found in all his worſhip, and expreſſe their love in all.

3. Our conſtant careleſnes in Gods ordinary worſhip, though we obſerve part, and are obſervant of appointed times with Gods people, yet we make it not matter of feare, we do not ſtir up our affections thereunto, or therein: we are not of Davids p. 43ſpirit, who would not offer that which coſt him nothing. The worſhip of God ſhould coſt us ſomething in carefull preparation and ſerious obſervation, the weale of our mindes and affections ſ…ould be laid out thereabouts. Our careleſneſſe …oth either cha ge God with ignorance, th … knows not what we offer …or with neglect of his own glory, that he regards not how we worſhip him.

3. To perſwade us unto this inſtant worſhipping of God, to preſſe forward unto a further degree of affection, a greater meaſure of life and fervency in every holy performance; I will uſe the Lords own arguments to preſſe hereunto, they are two, Rev. 3.19, 20.

Drawn from,

1. The danger.

2. The benefit.

p. 441. The danger, as many as I love, I rebuke and chaſten, be Zealous therefore. However God deal with others, if he finde his beloved luke-warme, he will make them ſmart, he will correct them, as a father doth his ſonne, and the rather, if his words of conviction will do no good. God will firſt rebuke, and then chaſten; firſt correct by words, and then by deeds. Better any chide then God, his words have in thē more wiſdom and power then any other, and therefore carry a greater ſtrength of love, or anger: one word of love will lift the heart to heaven, though never ſo heavy, and one word of anger will make it ſinke to hell. What is the eff…ct of Gods chiding words, ſee, Hab. 3.16. they will make the body tremble, yea rottennes to ſeize p. 45upon it. And what meane thoſe burning feavers that are abroad, that are exceſſive in heat, but to check our coldnes in Gods ſervice? What thoſe fiery darts of Satan thrown againſt the godly, feares of hell, and feeling of Gods wrath in ſome, and raiſing luſts of anger and uncleannes in others, but cold ſervice of God? What meanes the plague, that raging hand of God, that zealous meſſenger, that makes quick diſpatch of perſons and families, but our careleſſe worſhipping of God? What rumors of wars, threatnings of the ſword, the inſtrument of Gods zeale and fury, but our coldnes? If we would eſcape theſe feirce fiery afflictions, take we heed of cold ſervice, get we burning, flaming hearts, God will fire out this p. 46coldnes, by one … o… other.

2. The benefit,

1. Chriſts preſence.

2. Communion with Chriſt.

1. Chriſts preſence, If any man open the doore, if the heart be inlarged with love, deſire, Chriſt will come in, he will come in as a King of glory, gloriouſly manifeſt himſelf. What is the reaſon that Chriſt is ſo farre from the ſoul in holy duties? but becauſe our hearts are ſhut, there is no roome for him, no deſire after him, no delight in him. Wee ſhould have more ſenſe of Chriſt with us, were our hearts more lively. Though Chriſt hid himſelf whilſt he reproved the ignorance and unbeleife of the two Diſciples, yet when their hearts burnt within them at his Doctrine, he made p. 47himſelfe known unto them, Luk. 24.16, 25, 31.

2. Communion with Chriſt,

1. In comforts.

2. In glory.

1. In comforts.

1. He will ſup with us.

2. We ſhall ſup with him.

1. He will ſup with us, the affections, and graces we expreſſe in holy duties, ſhall be as food unto the Lord, refreſhing and comfortable, contentfull and ſatisfying: we then feaſt God, as it were, when our hearts are inlarged in love, when our hearts are opened in holy performances to entertaine him. When the warmth of our hearts is in our duties, God will readily accept them, take great delight in them, we make him a ſupper of ſavoury meat, ſuch as p. 48his ſoule loveth. How ſhould God accept our duties, take any contentment in them, when we have better affections in our recreations, buſineſſes? If a ſervant ſhould minde his own occaſions more then ours, would we accept ſuch ſervice?

2. We ſhall ſup with him. No dainties can be wanting where God is the feaſt-maker. He makes a feaſt of fat things, the beſt things that heaven can afford, yea that the God of heaven can afford, Iſai. 25.6. Senſe of his love, peace that paſſeth all underſtanding, joy unſpeakable and glorious, Pſal. 16.3. The Lord is the portion of mine in…r…nce, and of my cup, not onelyonly is God ours in the generall, to live upon as an inheritance, but he is the portion of our cup, he is in every particular mercy, that p. 49is meaſured out to us, he is the comfort, and ſtrength of it. They that feaſt with God, ſhall be abundantly ſatisfied with the fatnes of his houſe, and drinke of the river of his pleaſures, for with him is a fountain, Pſal. 36.8, 9. And that we may not miſſe of theſe benefits, the Lord doth urge them upon us, from conſideration of his patience and paines to make us fit. I ſtand at the doore and knock. He uſeth the force of ordinances, and afflictions, with the rod of his mouth and hand he ſtrikes to get the doore of the heart open, that he might feaſt with us, and we with him.

2. Communion in glory. Rev. 3.21. To him that overcometh will I grant to ſit with me in my throne. Such as conquer their coldnes, their remiſſnes, p. 50and careleſſnes in Gods worſhip, ſhall partake of Chriſts Kingly office, to ſubdue corruptions, to overcome Temptations. Why are corruptions ſo lively, but becauſe we are cold in ordinances the meanes of deading them? Why are corruptions, and Temptations ſtrong and above us, but to keepe us lively in Gods worſhip? Eaſe breeds ſecurity: troubles do provoke, and ſtir up graces. The overcoming ſoul ſhall finde a mighty power in ordinances, and providences. The power of a King, is a commanding, conquering power. And that we might be aſſured of this fellowſhip with Chriſt in his throne, he adds, as I overcame, and am ſet down with my Father in his throne, which doth imply, 1. That it is matter p. 51of ſtriving, warring, will not be had with eaſe, will coſt ſomewhat. 2. When we have met with moſt difficulty, then ſhall we moſt partake in Chriſts glory, ſo Chriſt firſt overcame, and then ſate downe. 3. This is Gods way, and wonted courſe his ſervants muſt winne the crowne, ere they weare it: ſo God hath dealt with Chriſt the Lord, and ſo will he deale with his members.