A Help to Better Hearts for Better Times, Chapter 2

A Help to Better Hearts for Better Times · Chapter 2

p. 52CHAP. II. The firſt hinderance of inſtant worſhiping of God, Deſpiſing of his worſhip.

[MAL. 1. part of the 6.

Deſpiſe my Name.]

HAving lately handled the point of inſtant worſhiping of God, and conſidering the great need of it in theſe careleſſe dayes, I purpoſed with my ſelfe not to leave it thus, but to ſhew you the hinderances of Gods ſervent worſhip, and the helpes thereto, and both together, the contrary to any hinderance being an helpe.

p. 53The firſt I will pitch upon is in this text, deſpiſing of Gods prophets, a fault here expreſly charged upon the prieſts, but implicitly, and incluſively upon the people: as our Saviour in his letter to the Church doth addreſſe himſelfe, in the beginning, to the Angel of the Church, but in the concluſion ſheweth that he intended the whole Church; He that hath cares, l…t him heare wh…t the ſpirit ſaith unto the Church, not to the Angel onelyonly, but alſo to the Church. I ſhall make way to this text, and then open the ſame. God being abo…t to reprove the ſinnes of his people, doth lay a contrary foundation of his love, to manifeſt that there was no cauſe of ſuch their injury in him, but all in themſelves. I have loved you, p. 54ſaith the Lord. verſ. 2. They believe no ſuch matter, ſaying will not ſerve them, they put God to proofe. He proves it by the equall condition of Jacob and Eſau by nature, but unequall condition, by their love. Jacob was Eſaus brother, neither of them better then other, yet I loved Jacob, and hated Eſau, and laid his habitation waſte and deſolate; and though Eſau may thinke to be rebuilt as Jacob, and to have his captivity returned, yet it ſhall not be ſo, if they build, God will pull down; and whereas he was angry with Jacob, but for a moment, he will be angry with them for ever, and that Jacobs poſterity ſhall ſee, and ſpeake of to Gods glory, as magnifying himſelfe in the midſt of, and for the ſake of Jacobs poſterity. But becauſe it p. 55is the nature of ſin to dimme the eyes of the ſoul, and the more ſin the more dimnes, and according to the meaſure of dimnes muſt be the meaſure of the palpablenes and plainnes of the thing ſeen, therefore God doth u… a moſt palpable ſenſible argument to convince them of their ſinne, deſpiſing, and contemning of his worſhip. A ſon honoureth his father, &c. The argument is this, Fathers and Maſters are to be honoured.

I am your Father and Maſter.

Ergo, I am to be honoured.

This argument common ſenſe will yeild to. That a father and Maſter are to be honoured, they cannot deny, they themſelves daily expect it, and receive it, in that relation. That God is your Father and Maſter, they cannot deny, he choſe p. 56them out of all the world to be his adopted children, and brought them out of the houſe of ſervants, brake the yoke of the oppreſſing Maſter. The concluſion, for greater force ſake, is put interrogatively, where is my honour? where is my feare? you cannot deny but I am your Maſter and Father, and am therefore to be honoured: but where is that honour you confeſſe to be due to me? let me ſee it, I cannot finde it; O ye preiſts, yea and people too, (for ye are included) that deſpiſe my Name. Nay, I have diſhonour from you, in that ye ſlight my worſhip, the way and meanes of my honour. The argument, they cannot deny, but that God being a Father and Maſter is to be honoured, and conſequently they that deſpiſe his worſhip do p. 57ſinne, but they deny the applicaon of the argument, they are not the perſons; for let that be proved. Wherein have we deſpiſed thy Name? ye have offered polluted bread upon mine Altar. Polluted is here oppoſed to ſuch as God had appointed to be holy, to be ſet apart, i. e. of the beſt they offered polluted bread, i. e. the worſt, and baſeſt ſacrifices, as verſ. 8. If ye offer the blinde, and lame, and ſicke. But grant they do not offer ſo good as God requireth, yet they will not yeeld that they have polluted Gods worſhip, for it may be they offered ſuch as they had ordinarily, they had no better. It appeares they have polluted the Lords worſhip in ſuch offerings, for they ſay, The Table of the Lord is contemptible, if they ſay it not in words, p. 58yet in deeds they do, i. e. the mean and baſe offerings they brought, were not ſo much out of poverty, and want of better (for, verſ. 14. they had a male in their flock, and brought the Lord a corrupt thing:) but their baſe offerings did ſpring from a baſe opinion of the worſhip of God, they thought any thing was good enough, they ſaid, The Table of the Lord was contemptible, if not in their words, yet in their thoughts, manifeſted in their doings. The thing faulted here, is deſpiſing, contemning of the Name of Gods worſhip, offering polluted bread upon his Altar, ſaying, His Table is contemptible, and that by his children and ſervants, which ca…ſed them to bring baſe ſacrifices.

A Deſpiſing of Gods worſhip, is an hinderance to the earneſt p. 59and lawfull performance of it.

God complaines of unworthy ſacrifices, ſuch as an earthly governour would not accept, and declares the cauſe to be, deſpiſing of his worſhip.

Ezek. 22.8. deſpiſing of holy things is attended with prophanation of them: the holy uſing of holy things ceaſeth, when deſpiſing begins.

1 Theſ. 5.19, 20. to deſpiſe prophecyings is the way to quench the ſpirit, which makes us fervent in ſpirit in Gods worſhip.

Qu. What is it to deſpiſe the worſhip of God?

Anſ. Deſpiſing is an act of the judgement, paſſing a mean and low account of a thing, as having little or no worth to commend it.

p. 60Scripture-expreſſions do manifeſt what this deſpiſing is, Pſ. 119.141. I am ſmal, and deſpiſed, Pſal. 22.6. I am a worme, and no man, deſpiſed of the people, 1 Cor. 4.10. ye are honourable, we are deſpiſed. The language of deſpiſing doth lay open the nature of it. Gen. 25.32. What profit ſhall this birthright do to me? He did not apprehend the worth that was in his birthright, not worth enough in it, not profitable enough unto earthly proviſion, he ſpeakes of it as worth nothing, 2 Sam. 6.20. with 1 Chr. 15.29. How glorious was the King of Iſrael to day, who uncovered himſelf, as one of the vain fellows ſhamefully uncovereth himſelf?

To deſpiſe Gods worſhip is to have low thoughts of the ſame, as of ſmal, or no worth, no worth in prayer, in ſermons, p. 61in the ſacraments. Expreſſions hereof are ſound in ſcripture, Job. 21.14, 1…. Depart from us, for we deſire not the knowledge of thy wayes. What is the Almighty that we ſhould ſerve him, and what profit ſhould we have if we pray unto him? Mal. 3.14. It is vain to ſerve God, and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hoſts? there is no profit at all, they may ſerve him that will, but they ſhall make no profit of it.

Qu. What are the cauſes of deſpiſing the worſhip of God?

Anſ. Not, becauſe there is a want of worth in it, but from a three-fold cauſe of deſpiſing found in the ſubject, when yet the object is precious, and honourable. 1. Ignorance of the worth and excellencie, when a p. 62man deſcernes no worth, how ſhould he eſteeme? 2. Want of attending to knowne worth, when men either forget what they know, or do not conſider it. 3. Want of affection to the thing deſpiſed: let a man be never ſo precious, yet if love be wanting, ſome cauſe will be found of obſcuring all his worth, to ſpread a cloud upon his ſhining glory.

Theſe are the cauſes of deſpiſing Gods worſhip.

1. They are ignorant of the worth of it: the worſhip of God is ſpirituall, the worth of it ſpirituall, the knowledge of the worth ſpirituall, therefore above the reach of nature, 1 Cor. 2.14.15 ſpirituall things are ſpiritually diſcerned, therefore onelyonly by ſpirituall men, John 4.23. The true worſhippers. There are different p. 63apprehenſions of Gods worſhip, becauſe different worſhippers, ſome true, ſome falſe, ſome in true light, others in darknes, ſome left in the darknes of nature, others called into light, 1 Cor. 1.23, 24. The preaching of the Goſpel, to the Jewes a ſtumbling block, to the Greeks fooliſhnes, but to them that are called, the wiſdome of God, and the power of God, to them that are called out of darknes into marvellous light, ſuch as have a manifeſting, differencing, diſcerning knowledge: the godly know thus but in meaſure, therefore eſteeme but in meaſure.

2. Where there is ſome knowledge of the worth of Gods worſhip, yet there wants attendance to that light, 2 Pet. 1.19. Ye do well to take heed as to a light that ſhineth in a darke place, p. 64it is one thing to have light, another thing to attend to it, to heed it, men forget, they conſider not the weight, and worth of Gods worſhip, Eccleſ. 3.1. Keepe thy foot when thou goeſt to the houſe of God, be more ready to hear; there is an inconſideratenes in us in Gods worſhip, we doe not deliberate about it, becauſe we are too thoughtfull about other things.

3. The worſhip of God is contrary to nature, becauſe holy, ſpirituall, ſelf-humbling, and emptying, this includes a defect of love to it; and where love is wanting, ſomething will be imagined to worke diſreſpect.

That deſpiſing of Gods worſhip is an hinderance of fervencie, and how it is an hinderance, appeares. 1. From conſideration of the dependance of affections, p. 65and endeavours upon the judgement, if the thoughts be but low, the affections and endeavours will be but low, and on the contrary, if the thoughts be high, they will carry up affection, and endeavours 2. It is againſt the nature of wiſdome, and therefore folly to beſtow much affection and endeavour about things of ſmall worth, wiſdome doth proportion affection, and endeavours to the worth of things. 3. The motive of the will is good, the more or leſſe good is apprehended, the more or leſſe the will is moved, and ſo leſſe, or more fervencie of deſire and endeavour. If Gods worſhip be deſpiſed, little good is apprehended, and ſo little to move the will and affections, if it be of little, or no benefit, as deſpiſers apprehend, p. 66why ſhould we earneſtly chuſe it, deſire it, take pains about it, it will yeild ſmall delight, and ſatisfaction.

Deſp ſi…g ſomet…s prev… to a totall neglect of duty, much more to meaſure of neglect.Vſe 1. To convince of ſinne the body of our people. 1. Such as neglect Gods private worſhip, reading and prayer in their families, catechiſing and calling over the word which they have heard: the fountaine of this neglect is d…ſpiſing: they thinke it more honourable to be unpraid, unread, to leave children untaught, the word unrepeated, they thinke meanly of good duties, that the practice of them comes out of ſimplicity, and weaknes of judgement. The greatnes of their ſin in the effect and cauſe, will the better appear, if we conſider Gods opinion of them, and dealing with them. 1. God thinks no better of them p. 67then of doggs, & ſwine, Mat. 7.6. who trample under foot pearls, brutiſh unreaſonable creatures, they are not baſe that pray, but they that deſpiſe praier: God makes account none will deſpiſe praier but doggs and ſwine, ſuch as are deprived of reaſon, as farre below themſelves, as their thoughts are below Gods worſhip, as if he ſhould ſay, Never take them for men and women again, that tread under foot holy things, that ſpeak ill of reading, conference, praier; God calls them doggs and ſwine, ſo muſt we, who can skill of nothing but the bones, and akorns of the world. 2. God will reject them, when they would be moſt eſteemed, Heb. 12.16, 17. Eſau was rejected, his ſuit was not regarded, he deſpiſed the birthright, and was himſelf p. 68deſpiſed, when he would have had the bleſſing, and though men prevail by earneſt deſires and tears, to change the mindes of men, yet he could not move the minde of God, though he ſought diligently with tears; So men that deſpiſe praier or other parts of Gods worſhip, when afterwards they would pray themſelves, or have others pray for them, when they greatly need, and earneſtly deſire the benefit of that worſhip they have deſpiſed, they ſhall be rejected, Prov. 1.24, 25, 28. Zech. 7.13.

2. Such as come to the publike worſhip of Gods Word, Sacraments, Prayer, but care not with what affections they come, have no deſire, no delight there to be buſied, they bring their bodies, but leave their p. 69hearts behinde them, they trim and adorn their bodies, but not their hearts. They are farre from David, ſpirit, Pſal. 83.10. who esteemed one day in Gods houſe better then a thouſand: and again, Pſal. 26.6. I will waſh my hands in innocency, and ſo will I compaſſe thine altar: he will not come careleſly, but with painfull preparation, ſuch as waſhing in the laver of repentance is: clean hands become clean work: theſe had rather be any where elſe, then at Gods Ordinances, any triviall occaſion, or idle company will keep them away: they ſay,Such as o… … deſp…ſing do neg…ct private, may d…ſpiſ…n ly perform publike worſhip. they can ſpend the time as well at home, in reading ſome good book, or in diſcourſing about ſome profitable ſubject, as in the ordinances uſed in publike Aſſemblies. Did not authority command, and generall p. 70example forcibly perſwade, and deſire to avoid ſhame conſtrain, they would not afford their company at all; and when they do come, they bring the ſame affections where with they go about other occaſions; And why ſo? They ſee no good in preaching, praier, ſacraments, What profit is in them? What good comes by them? theſe have too low thoughts of Gods worſhip, as if it were onelyonly outward, and did only deſerve the worſt part, the preſence of the body, which is their ſinne. And how ſhould they do otherwiſe, who make their own blindenes the judge of the worth of Gods ordinances, not the word of command, not the perſon regarded, not the promiſe annexed to the worſhip, not the the preſence therein manifeſted? p. 71Iudge you, is it not a deſpiſing of Gods worſhip, to think that any affections are good enough? if a man do but get out of his bed, and have but ſo much time as to get him ready, he is fit to go to the Aſſembly, though he have no ſpirituall thoughts, no ſenſe of his unfitnes, by reaſon of the ſinnes of the week paſt, no praier to God for preparednes of heart? doth not ſuch a man think meanly of God? he would ſet his thoughts and affections more in order, were he to go into the preſence of a King, or to do ſome publike action: theſe ſinfull low thoughts, are fruitfull in low affections and actions, theſe weak expreſſions do manifeſt ſuch men to be weak mindeed men in reference to Gods ſervice.

p. 723. Sundry carriages about, and in the publike worſhip of God that do expreſſe deſpiſing of it.

1. Comming too late, and going away too ſoon: ſome come not till the worſhip of God is begun, till the Word be read, and Pſalms be ſung, yea, ſome not till praier be ended, and ſome go away before Sermon, or praier, or at leaſt the bleſſing be finiſhed: I would know of theſe, whether they do not think, that that which is paſt when they come, and behinde when they go away, is part of Gods worſhip as well as that whereat they are preſent? and whether their preſence at that part, doth not manifeſt their reſpect? they cannot deny but what they neglect in the beginning or ending of publike p. 73Aſſemblies, comming too late, or going away too ſoon, is Gods worſhip, and their preſence would ſhew their reſpect, therefore their abſence doth expreſſe diſreſpect, deſpiſing, if it be not neceſſary, and ſo is ſin. And I do not call that neceſſary abſence from the beginning, which is cauſed by mens overſleeping themſelves, or not minding how the morning paſſeth, or having more buſines to do on the Sabbath-day morning, then can well be done in due time, or ſpending that time in private duties, which ſhould be ſpent in publike. N…r do I call that neceſſary abſence from the ending, which is cauſed, not by ordinary infirmity of body, or unuſuall faintnes, and weaknes, but from ſpirituall fulnes, (the uſuall cauſe) the a… fection p. 74is cloied, why ſhould they tarry any longer, they have preaching enough, and praier enough? or from vanity of minde that cannot endure to be fixed long in any way, be it never ſo good, they muſt have change, though they change from the better to the worſe, from Gods houſe to the ale-houſe, from the aſſembly of Saints, to the ſociety of ſinners, from the ſpeciall preſence of God, to the ſpeciall preſence of Satan, for in the ordinances God is ſpecially preſent, and to go from them is ſpecially to tranſgreſſe, therefore ſpecially to go into Satans preſence, for he hath moſt to do where God hath leaſt. When men therefore are walking and talking in the Church, or Chappell-yard, or lying along in the graſſe, or p. 75going homeward, when the Word of God is in hand, they ſin in deſpiſing the worſhip of God, and little know that they go into the midſt of the Devils Kingdom and power.

2. Kneeling down, or putting the hat and hand before the face to pray, when the Word is in reading, or Pſalms are in ſinging, or the Word in preaching, a thing much uſed in ſome places, and held to be a point of great devotion. This private praying is a ſin, for it is a deſpiſing of the worſhip of God in hand. That ſuch private praying is a deſpiſing of Gods publike worſhip in hand, is evident from the open and manifeſt neglect of it, not onelyonly is the minde withdrawn in the ſight of God, but the body alſo in the ſight of men, diſreſpect p. 76is caſt upon the worſhip of God in the ſight of men.

It will be anſwered, that we do indeed not attend unto the worſhip in preſent uſe for a time, but it is not out of purpoſe or deſire to neglect Gods worſhip, but out of reſpect to, and deſire of better preparation for the ſame hereby.

To this I ſay, of the intention alone I will not ſpeak, (which I conceive to be very good in many that uſe it) unleſſe that good intention could make a good action; but that the action performed with this good intention is a deſpiſing of Gods worſhip I prove, for it doth thruſt publike worſhip out of its ſeaſon, and puts private in the room, when publike and private worſhip ſtand in choice, it takes to private, it puts more p. 77vertue and efficacy into private for heart preparation, then into p…blike.

It is an errour, and too much ſleighting of Gods publike worſhip, to think that ſinging with the Congregation (if they be ſinging when we come in) will not fit us to ſing, and reading the Word with them, will not fit us to read, and hearing the Word preache…, will not fit us to hear, better then private praier, for ſhall they be judged to be inſtruments of all other ſpirituall good, and not of preparing the h…t, if unprepared?

3. Sitting, elected and choſen without any neceſſity, in ti…e of publike praier: we have exa…ples of kneeling, and ſtanding in publikē praier, but not of ſitting, Nehem. 9.2. They ſtood and confeſſed their ſinnes, p. 78and the iniquities of their fathers, and ver. 5. the Levites bid the people ſtand up.

Standing is the reverence that a ſervant expreſſeth to his Maſter, kneeling the reverence and worſhip that a ſubject expreſſeth to his Prince, but ſitting is a geſture of familiarity and honour. I remember not that any of the godly in ſolemn private praier did ſit, but they kneeled, or lay along, or ſtood. That of David, 2 Sam. 7.18. Divines interpret continuing before the Lord. See Tremel. upon the place, and Piſcator.

Indeed our Saviour and his company being ſet down on the graſſe to eat meat, did crave a bleſſing ſitting, which doth warrant the like cuſtom in this Countrey, where they uſually ſit down to meat, before they p. 79crave a bleſſing: but 1. That was no ſolemn praier, as that in Gods publike worſhip i…, but a ſhort bleſſing of the creatures, (which yet our Saviour did reverently perform, for he lift up his eies to Heaven.) 2. It is one thing to pray ſhortly, being ſ…t, without change of the geſture, and another thing to make choice of that as a praier-geſture in Gods ſolemn worſhip, i. e. when others do chuſe to kneel or ſtand, for a man to chuſe to ſit, in this caſe it ſhews a ſleighting of Gods worſhip, becauſe a man chuſeth a geſture of familiarity in praier, wherein a man comes neerer God then in any ordinance, and in publike praier, wherein for examples ſake we ſhould be more reverent. Leſt any ſhould take advantage, or be unſatisfied about ſitting at p. 80the Sacrament, becau e I ſay, ſitting is a geſture that doth not expreſſe that reverence, let me anſwer in a word and by the way.

1. Had we not the example of Chriſt and his Apoſtles in the firſt inſtitution, for ſome kinde of ſitting, it were more conſiderable.

2. It ſufficeth that it is a geſture of freedom and honour, ſuch as parents admit their children unto, and friends their friends, though farre under them. It is meet we ſhould goe to God humbly; he may with his honour, allow us more freedom when he comes to us.

3. Though ſitting in it ſelf be not a geſture of reverence, yet they that ſit, may ſit reverently. And it is an ordinary phraſe to our children ſitting before p. 81their betters, that they ſhould ſit reverently, that is fitly compoſing all the parts of their bodies, as thoſe that had an awe of their betters, and would expreſſe their reſpect of them. If ſitting therefore doth expreſſe the freedom and honour which God allows us, as children and friends, we may expreſſe our reverence otherwiſe, by uncovering the head, by gravity of countenance, and behaviour in all the actions thereto appertaining.

4. Neglect of ſinging Pſalms wit… the Co…gregation: a fa…lt in many: indeed ſome through age, or weaknes of body, or want of voi…e, cannot, and are to be excuſed, for will, wh…n power is wanting, is accepted of God. But not to ſing, where we have no ſuch impediment, p. 82the caſe of very many, is to deſpiſe that ordinance of God, and ſo to ſin: for what doth hinder them, but a mean and low eſteem of this ordinance? they want not ſtrength or body nor voice. What then? Nothing but reſpect, and eſteem of the duty. Indeed they are to be blamed, who give occaſion of this diſreſpect, by altering the tune, or ſinging, before or after others, but it doth not excuſe them who are drawn hereby to diſreſpect Gods ordinance, they ſhould rather increaſe their eſteem.

5. Whiſpering one to another in time of praier, ſinging, reading, or preaching. Needles whiſpering in civill ſocieties, is a diſreſpect thereto, for ſo the company and occaſions in hand, are neglected; much more p. 83needleſly to whiſper in holy Aſſemblies (though no publike action be in hand) is diſreſpective of them, becauſe more reverence is due thereto. When we meet for publike ends, private actions are unſuitable, ſome to be talking in one place, and ſome in another, a publike expectation of publike exerciſes were more meet, and a generall compoſing of our affections and behaviour fit for the ſame. We ſhould come into ſuch places with a reſpect of thoſe holy ends we come for, and all our carriage, till we depart thence, ſhould expreſſe to much. Moſt of all doth it expreſſe diſreſpect to whiſper to one another, whil'ſt the ſervice of God is in hand; when we are ſpeaking to him, or of him, or he ſpeaking unto us, to turn aſide, and ſpeak one p. 84to another, doth not ſuit with that reverence we owe to God. Nay if we ſpeak one to another of that which is in hand (which is the faireſt excuſe that can be made) yet if it take away our ear, and affection from that which follows, it doth ſhew a diſeſteem of Gods ordinance, and ſo is ſin. Nay, whatſoever doth but weaken our affection, and attention to Gods worſhip, (as this muſt needs do at the leaſt) doth therein weaken our eſteem, and ſo make us ſin.

6. Smiling and laughing in time of Gods worſhip. Judge you what Aſſembly more grave, then an Aſſembly met at Gods command to worſhip him. And would not ſmiling or laughing of ſome particular perſons in a moſt grave Aſſembly, argue a diſreſpect of the ſame? p. 85doth it not argue a lightnes, or inconſideratenes of the perſon, or the lightnes of the matter? both which do carry a diſeſteem of Gods worſhip: God hath promiſed, Zech, 8.4. that the ſtreets of Jeruſalem ſhall be full of boies and girles playing therein, but for men and women, our boies and girles, to be toying, laughing and ſmiling when they are worſhipping, is a ſleighty carriage, arguing ſleighty thoughts of Gods worſhip. God may ſend ſuch a ſudden, full and forcible joy into the heart, that it may change the ſadnes of the countena…ce into ſmiling; but to laugh and ſmile, though the ordinance gives no ſuch occaſion, b…t from ſome vain thought that comes to the min…e, or ſome …olly a man ſeeth in others, is a deſpiſi…g of p. 86Gods holy things, and ſo ſinne. The preſence of betters might command more reſpect, much more of Saints and Angels, and moſt of all the preſence of God himſelfe.

7. Standing up to gaze about. We read that all the people ſtood up when Ezra opened the book of the law in the ſight of them all, Nehemiah 8.5. and when our Saviour had read his text, the eyes of the people were faſtned on him, Luk. 4.20. but to ſtand up to gaze about us, to ſee whom of our freinds we can eſpy, or who comes in, or what apparell others weare, and that in time of ſinging of Pſalmes, or reading the word, or preaching the word, doth ſhew a diſeſteeme of Gods Ordinances. Can we finde ſomething more to be attended to then Gods p. 87worſhip? a ſigne we thinke but meanly of that.

8. Sleeping in time of Gods worſhip, a thing which our neighbours equall to us, would count a ſleighting of them, much more may God. Suppoſe a man ſhould be ſpeaking to his neighbour, or ſpeaking ſome good of him in his preſence, or hearkning to his ſpeech, and he ſhould fall aſleep, would he not look at it as a ſleighty carriage? how much more if a man ſhould thus behave himſelf before his betters, and eſpecially before his Prince, and cheif govenrour? ſo is the caſe in publike worſhip, either we are ſpeaking unto God, as in prayer, or ſpeaking of God, as in reading the word, and ſinging of Pſalmes, or hearing God ſpeak to us, as in the preaching of the p. 88word: if we ſleepe in all, or any of theſe, do we not ſhew that we lightly eſteeme them? that we do but little reſpect what we ſay unto God, or of God, or what he ſaith unto us? which how great a ſinne it is I leave to you to judge. Not but that ſome by reaſon of age, or weaknes of body, or want ſometimes of convenient reſt, or conſtitution of body, may be ſubject to heavines, who yet doe highly eſteeme Gods worſhip: but where there is a giving way unto this, and it is not borne as a burden, which for the preſent a man would ſhake off, and after is humbled for, it ſhewes a great diſeſteeme and diſreſpect of Gods worſhip.

2. To humble Gods people in regard of the guiltines of this ſinne, meane and low p. 89thoughts of Gods worſhip. In this ſenſe we need Peters exhortation, 1 Pet. 1.13. to gird up the loynes of our mindes, our thoughts of Gods worſhip hang too looſe, and low, and had need be girt up cloſer, and higher. We ſhould call the ſabbath, the honourable of the Lord, Iſai. 38.13. Glorious things are ſpoken of thee, O city of God, Pſ. 87.3. of the Church and Ordinances. We ſhould looke to our foote when we goe into the houſe of God, Eccleſ. 5.1. but our late comming, our heavines, our whiſperings, do ſhew that our thoughts are too low; for were our thoughts higher, our carriages would be more reverent. This is our ſinne, and ſhould be our ſhame. And to humble us the more, conſider, either there is much ignorance in us of the p. 90worth of Gods worſhip, or much careleſſenes of that worth we know, or much corruption, and but little grace, much of the old man, and but little of the new.

3. To fortifie them that reſpect Gods worſhip, againſt the ſpeeches and carriages of them that diſreſpect them. Many have a good eſteeme of reading and prayer, of private and Church ordinances; but when they ſee and hear others ſleight the ſame, they pray not, they read not, they come not to the aſſembly, but they ſpeake ill of others that uſe them; hereupon they draw in, and are afraid to ſhew their reſpect. But let ſuch conſider what they doe. They that think meanly of good duties, doe ſinne, and wilt thou be beaten from thy duty by p. 91the ſinne of others? becauſe others doe ill, wilt thou doe ill alſo? The ſinnes of others ſhould warne us from ſinne, not draw or drive us unto ſinne: becauſe others deſpiſe Gods ordinances, wilt thou deſpiſe them alſo? there is moſt need now to honour them, to recover that eſteeme which they loſe by others, for that is one reaſon why Gods people are called his portion, becauſe he makes up, by meanes of them, the loſſes of glory, that he ſuſtaines from the world, Iſai. 43.21. This people have I formed for my ſelf, they ſhall ſhew forth my praiſe: though other people are for themſelves and their owne praiſe, yet his people ſhall be for his ends, and his praiſe: though prayer was cryed down in Babylon for thirty dayes, to p. 92make a ſnare for Daniel, yet the diſreſpective law againſt it could not make Daniel neglect his courſe of praying. Though David was mocked by his own wife for dancing before the Arke, he anſwered, it was before the Lord, and if that were to be vile, he would be more vile; ſo ſay thou, if to read and pray be to be vile, thou wilt make thy ſelfe more vile.

4. To provoke us to take heed of deſpiſing Gods holy things. Two arguments are at hand to diſſwade us. 1. It is ſinne, a ſinne that is obvious to every eye, an unnaturall ſinne. Will not all judge it a ſinne for a childe to deſpiſe his father, or a ſervant to deſpiſe his Maſter? Is it not an unnaturall ſinne? Nature bindes them to the contrary. Is not God our Father, p. 93our Maſter, the beſt Father, the beſt Maſter, like whom is none, and is it not much more a ſinne, an unnaturall ſinne, a ſinne cryed down by all to deſpiſe God? yet ſo we doe when we deſpiſe his worſhip, which is his name. What is worſe then ſinne? who would not avoid ſinne, ſpecially manifeſt, and unnaturall ſinne, ſuch is this deſpiſing of Gods worſhip, for we returne diſreſpect for reſpect. The Pſalmiſt admires at Gods reſpect to man, Pſal. 8.4. What is man? Though there be no worth in man, yet God ſhewes that reſpect to man, that men are wont to doe to them that have great place, and worth; to diſreſpect him therefore is great ſinne. 2. Deſpiſing of Gods worſhip will hinder our earneſt worſhipping of God, doth not God p. 94deſerve our beſt affections in his worſhip: and doe we not deſire to beſtow our beſt affections upon God in his worſhip? God will returne them to us better againe. This we cannot doe if we deſpiſe Gods worſhip. Will we beſtow much affection upon that which we thinke is not worthy much? Let me adde one more argument to diſſwade us from deſpiſing Gods worſhip, drawn from the ill conſequence hereof, and this argument hath three ſeverall branches, I pray take notice of them.

1. Our deſpiſing of Gods worſhip will redound to our diſhonour: if we expoſe them to ſleighting, by our ſleightly uſe of them, God will cauſe us to be deſpiſed. To deſpiſe Gods worſhip is to ſinne againſt p. 95Gods honour, therefore Gods puniſhment ſhall be directed againſt our honour, Mal 2.9. Therefore have I alſo made you baſe and contemptible before all the people. God made the prieſts generally and of all hands baſe and contemptible, and he did it alſo, i. e. in relation and with reſpect unto that reproach and diſhonour they had put upon him, as it followeth in the verſe, According as ye have not kept my wayes, but have been partiall in the law: they diſhonour God by obeying but where they liſted, and God poured contempt upon them. Ever obſerve it, miniſters that have but low thoughts of Gods worſhip, and meane behaviour in the ſame, God makes them contemptible. Not only is it ſo with miniſters, who being publike p. 96perſons, do put more diſhonour upon God, but alſo with private perſons, whoſe diſhonour of God is leſſe. Eſau deſpiſed his birthright, and therein the Covenant of God, and God caſt ſuch diſhonour upon him as can never be wiped away. An inſtance whereof is, Heb. 12.16. when the ſpirit of God had occaſion to ſpeak of him, and that act, he calls him by way of reproach, prophane Eſau, and that thouſands of yeares after the action, when one would have thought it had been forgotten, but God doth not ſo eaſily forget diſhonour done to him. Michal ſhe deſpiſeth David worſhipping of God, and what was her puniſhment.? Not only that which was an affliction, but that which was over and beſides a ſpeciall p. 97reproach, 2 Sam. 6.23. Therefore ſhe had no childe to the day of her death. A woman whoſe name ſhould be buried with her ſelf, but her reproach ſhould live, ſhe had no childe, becauſe ſhe deſpiſed David worſhipping of God. If therefore we have any reſpect to our honour, as we have, if we be not deſtitute of the ſpirit of men and women: for what is a mans life without reſpect, but a living in the grave, a being buried whilſt a man lives? let us take heed of deſpiſing Gods worſhip.

2. Our deſpiſing of Gods Ordinances doth not reſt, or is limited in them, but paſſeth through them unto God, doth not ſtay till it commeth unto him, Luk. 10.16. He that heareth you heareth me, and he that p. 98deſpiſeth you deſpiſeth me, and he that deſpiſeth me deſpiſeth him that ſent me. The Apoſtles were but ignorant and unlearned men, fiſhermen, in themſelves conſidered, but when they became veſſels to carry the word of God unto the world, then what reſpect was ſhewed to them, was done to God, and what diſreſpect was done to them, did not reſt till it came to the higheſt Majeſty: for they are the Ordinances of his command and of his glory. His Name is called upon them, his commiſſion is with them, nay his preſence is with them, Math. 18.20. Where two or three are met in my Name, I am in the midſt of them. A notable proof hereof we finde in Eliſha, 2 Kings 2.23, 24. when little children mocked him, he curſed p. 99them in the Name of the Lord, i. e. in the Lords authority, command and commiſſion. Had not their mocking of Eliſha been Gods cauſe, he had ſinfully uſed Gods Name and authority. If a Maſter ſend his ſervant about ſome errand, and give him power to uſe his Name in it, may he alſo uſe his Name about his own buſines? Nor had his curſe been effectuall, for he could not have ſent the bears to have deſtroyed them, which is one of Gods ſore judgements, Ezek. 14.21. and God would not have ſent them had not the cauſe been his own. Let us now conſider. Men that deſpiſe the word and prayer, yet do not thinke God is to be deſpiſed, but rather thinke him not worthy to live that doth deſpiſe God, for God is of infinite p. 100worth and goodnes, yet in deſpiſing theſe they do depiſe God, for it is prayer unto God, and reading Gods word, the meanes are his meanes, under his authority, and for his glory, you cannot ſeparate God and them: when men ſpeake ill of profeſſours for praying, reading, they thinke they ſpeake ill of men, and that not for goodnes, but nicenes and overſtrictnes: but they ſpeake ill of God in men, they ſpeake ill of godly men, who do read and pray, not becauſe it is their own minde, but Gods minde: and ſhall we run into ſuch horrible profannes to ſpeake ill of God?

3. Deſpiſing of Gods worſhip is the way to quench the ſpirit in our hearts, and in the ordinances. Theſe two are put p. 101together, as depending one upon another, 1 Theſ. 3.19, 20. Quench not the ſpirit: Deſpiſe not propheſying, implying, that to deſpiſe propheſying, is the way to quench the ſpirit. It is obſervable, when the Apoſtle ſpeaketh of other ſins, Epheſ. 4.2…. as lying, ſinfull anger, ſtealing, corrupt communication, he ſaith, Grieve not the holy ſpirit: but when he comes to ſpeak of deſpiſing propheſying, he ſaith, Quen…h not the holy ſpirit, ſhewing us, that any ſin, if it be but corrupt ſpeech, will grieve the ſpirit, make it ſad in our hearts, withdraw its lively and comfortable working, but deſpiſing or propheſying doth quench the ſpirit, it doth take a courſe quite to put out the fire of the ſpirit, for it takes away the ſewel of the ſpirit, that p. 102which ſhould nouriſh and increaſe its ſlame. If a man deſpiſe Gods ordinances, either he will not make uſe of them at all, or never the better, and then the nouriſhment of the fire of the ſpirit is taken away, and ſo it is quenched. As therefore we would have the ſpirit ſlame in our hearts, and in the ordinances, let us take heed of deſpiſing the ordinances. Do we not finde a damp of Gods ſpirit in our hearts, and in the ordinances, the cauſe is here, we have taken away the fewel, by ſleighting the ordinances.

It may be ſaid, How may we be helped againſt this deſpiſing of Gods worſhip? Anſwer. By the contrary reverence, a f…ame of minde called much for in the book of God: Pſal. 2.11. Serve the Lord with fear, rejoice p. 103with trembling. Pſal. 3.7. In thy fear will I worſhip towards thy holy Temple. Prov. 13.13. Fear is oppoſed to diſpiſing, who ſo deſpiſeth the Word ſhall be deſtroyed: but he that feareth the commandement ſhall be rewarded, the way not to deſpiſe the Word is to fear it, Pſal. 66.2. To him will I look that trembleth at my word: tremblin… i… … …t of the bo…y, ſpring… f…o… … rence or …, …n act of the minde, apprehending an excellency and worth an excelling, overpow…ng worth and excellency.

How ſhall we get this reverence?

Anſw. For obtaining the truth and beginning of reverence, there is no way but one, chan…e of heart, for that brings both …ight and love: which two p. 104make reverence: light, to diſcern worth, and love, to affect it, to be willing it ſhould be there, and to acknowledge it to be there. If a man receive light from the ſpirit to ſee an excellency in Gods worſhip, in preaching, in praier, yet if there be not love, a man will at one time or other ſhut out that light, and ſo deſpiſe the ordinances, notwithſtanding them. No wonder if unregenerate men be careles of the Word, Sacraments, Praier, yea after many years preaching it will not be helped, nor can it be expected otherwiſe, till the heart be changed.

For the help of the meaſure, and increaſe of our reverence, and ſo our earneſt worſhipping of God, it will be uſefull. 1. To labour to increaſe our knowledge p. 105of the worth of Gods ordinances, which we ſhall do two waies. 1. By conſidering that Gods ordinances are means of conveighing glory to God, yea the greateſt glory and good to us, yea the greateſt good. They are means of conveighing honour to God, therefore they are called Gods worſhip, becauſe they do defer and carry worſhip and honour to God, yea the greateſt honour, more then the works of God, for they do declare Gods worth more then his works, more clearly, m…re abundantly, and they do work more deep and conſtant expreſſions of Gods honour in our thoughts, affections, words and actions, then the works of God. That which conveighs honour to God as appointed means is honourable, p. 106that which conveys moſt honour to God is moſt honourable, ſo do the ordinances of God, therefore they are moſt honourable. As the ordinances do convey the greateſt honour to God, ſo they convey the greateſt good to us. In Gods providence we have many ſweet mercies which we could not want, as health, eſtate, friends, guidance, protection, but in the ordinances we finde God, and Chriſt, and eternall life, Prov. 8.34.35. They that wait at the gates of wiſdome, and attend at the poſts of her doores, are bleſſed, for they finde Chriſt, and with him life and ſavour at Gods hands. Is not that of great worth and greatly to be reſpected, that brings unto us the greateſt good, good incomparable, and invaluable? p. 107ſo do Gods Ordinances. And that we may have the knowledge of this worth ready at hand for uſe, we are to call it often to minde, and to conſider of it, for what a man hath forgotten, it is all one to him as if he had never knowne it, and eſpecially when we are to come to them, let us conſider of their worth, make preſent our knowledge by meditation. 2. To increaſe our knowledge of the worth of Gods Ordinances, let us obſerve and remember the effects and workings of Gods Ordinances, ſometimes in one, ſometim s in another, our hearts are humbled, quickned, comforted, ſatisfied, yea ſometimes when our hearts have been at a low …bb, when we have deſpaired of helpe and thought all …ans in vain, when much p. 108hearing and uſe of private means would do no good, theſe are ſenſible arguments of the worth of Gods Ordinances, we know they have done us good when no other means could.

2. Conſider the examples of the ſervants of God. This is their deſcription, and hereby they differ from others, they tremble at Gods Word, Ezra 9.4. David will worſhip God with fear, Pſal. 3.7. Joſiahs heart melted at the hearing of the word, 2 King. 22.11. Habakkuk trembled, Hab. 3.16. theſe were deepe expreſſions, a ſigne they had deepe thoughts. Wilt not thou be like Gods people? what? and call God father? Wilt not thou expreſſe the image of his children?

3. Conſider this frame of minde hath the promiſe of ſpeciall p. 109favour, Iſai. 66.2. God will have an eye to them that tremble at his word. Joſiah ſhould not ſee the evil God would bring. Habakkuk ſhould reſt in the evil day.

4. Endeavour after a reverent carriage of body, there is that nearnes betweene ſoul and body, that they are helps, or hinderances one to another. An irreverent behaviour will, 1. Increaſe the irreverence of the minde, provoke and procure ſleighty thoughts. 2. Beget the like irreverent behaviour in others, which will reflect upon our hurt. 3. Give advantage to ſatan to ſuggeſt and move unto vanity, when he ſeeth us that way diſpoſed. 4. Greive the ſpirit of God, to ſee his Temple in that guiſe and dreſſe. On the contrary, a reverent behaviour p. 110of body that will. 1. Beget reſpective thoughts in our mindes. 2. Effect the like reverent carriage in others, which will be helpefull to us. 3. Take advantage from Satan when he ſeeth no opportunity. 4. Content the ſpirit of God, when he ſeeth his Temple in a comely habit, and he will delight to be more there.

5. Looke up to the Lord Jeſus to make theſe conſiderations uſefull, and to effect more of this reverence in uſe. He ſhewed the greateſt reſpect that ever was ſhewed to Gods Ordinances, when he whipped out the profaners of the Temple, and he, as head of the Church hath full…es to beſtow.

Ob. Th… Ordinances …eme to be weake and fooliſh …hin… ▪ p. 111and not to deſerve ſuch reverence, for men to ſpeake to God, and God to ſpeake his minde unto us, by men, a poore thing.

Anſ. The Apoſtle hath anſwered this to my hand, 1 Cor. 1.…5. The fooliſhnes of God is wiſer then men, and the weaknes of God ſtronger then men. What though they may ſeeme fooliſhnes, and weaknes? grant them ſo to be, yet they are Gods fooliſhnes, and weaknes; God can make that a ſtrong way which is in it ſelf weake, and that a wiſe way which is in it ſelf fooliſh: that which hath the wiſedome of God and the ſtrength of God with it, cannot be fooliſh, cann…t be weake, however it may ſeeme abſtracted therefrom. Gods wiſdome is an infinite and hidden wiſd…e, all of God is not there…o … …ke and p. 112fooliſh, becauſe we ſee not the ſtrength and wiſdome of it. Let us conclude our blindnes, folly and weaknes, rather then charge Gods means of folly and weaknes.