A Seasonable Discourse Wherein SINCERITY & DELIGHT in the Service of GOD is earnestly pressed upon PROFESSORS of RELIGION. Delivered on a Public FAST, at Cambridge in NEW-ENGLAND,  
By the Reverend, and Learned URIAN OAKES, Late Pastor of the Church there and President of HARVARD COLLEGE.  Zech. 1. 5, 6. 
Your Fathers, where are they? and the Prophets, do they live for ever?  
But my Word and my Statutes, which I Commanded my Servants the Prophets, did they not take hold of your Fathers?  Rev. 14. 13. 
Blessed are the Dead, which die in the Lord; from henceforth: yea, saith the Spirit, that they may rest from their Labours, and their works do follow them.  
CAMBRIDGE, Printed by Samuel Green 1682.   

To the READER.  
THere are, especially, two things whereby discourses are commended unto the acceptance of their Readers. One is the Weight, Excellency, and seasonableness of the Subject: The other's, the known Worth, Ability, and Fame of the Author: Upon both which accounts the ensuing Sermon may (and I doubt not; will) find a ready reception amongst all that are godly and judicious, into whose hands it shall come.  
As for the subject matter of this Discourse, it is that which highly concerns a Professing People (and the Lords New-England People are eminently so) most intensely to consider of. The heart-searching God requireth that those that enter into Covenant with Him, should be sincere in all their Callings upon His Name: Josh 24. 14. Fear the Lord, and serve Him in Sincerity, and Truth. He knows who have only a form of godliness, but are strangers unto the power of it; whose services can never please 
Bernard.  Him. Sapiens Nummularius est Deus, Nummum fictum non recipiet. Nor is there a more sure discovery of secret, and deep hypocrisy in the hearts of Men, then that of being weary of God's service, or thinking a little service too much for the great God. When the jew brought a lean sacrifice, and then said, What a weariness is it? as, if he were tired with so great a burden; he did serve the Lord, and yet not serve Him at the same Time. Mal. 1. 13. Nor is there any thing more offensive to the Lord 
See Mr Smith survey of the 7. Churc. in Asia.  jesus then lukewarmness in profession, or having a Name to live, and being dead: as we see by the Epistle sent from Heaven unto the Churches of Asia, and consequently unto all other Churches to the end of the World, cautioning them to be watchful against evils of that kind, as they would not have the Lord deal by them as He hath done to Jerusalem, or as He hath done to the Churches in, Asia: who because of hypocrisy, and formality in Profession, are rejected, and their Rains become such, as that Travellers cannot look upon them without horror and amazement. That there is still a blessed number of lively Christians in these Churches is (through the grace of Christ) very true; the Lord increase them, and make them a thousand times more than they are. Nevertheless, that there is also a prevailing spirit of Apostasy among multitudes is no less certain. Where is the love of our Espousals? When our Fathers followed the Lord into this vast, and then, wast Wilderness, having no other interest but Religion, and no other design, but Reformation, before them. Have not many of this generation left, and lost, that love to the pure, and holy institutions of Christ, which those of the former generation desired, and delighted in? Are not some weary of that Theocracy, or Government which God hath established amongst in, as to sacred, and civil respects willing for a change in both? This Wise Master-builder hath then accommodated the word by Him spoken, upon a very public occasion, to the state of these Times, and of this People. And he hath thereby manifested himself to be of the same spirit with that faithful, and worthy Shepherd, who went before him in the work of the Ministry, in that precious flock of Christ which is at Cambridge: This Sermon seconding and confirming those of his eminent predecessors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chron. 12. 8. long ago both preached, and Printed. How happy has Cambridge been? Indeed the Church at Ephesus enjoyed the Ministry of Paul, and Timothy, and Tychicus [Blessed men of God] but such a succession and eminent lights is seldom known in the same Church, the un▪ thankfulness, and unprofitableness of men, provoking the Lord to eclipse their Glory.  
Concerning the Author; His worth is well known [and I wish it were more known) in both England's. Doctor Preston chose to be a preacher in Cambridge in England, Rather than in another place, because he had then a special opportunity, dollar non tantum Lapides, sed Architectes. The Lord was mercisul to all these Churches in ordering the labours of this able Workman to be in a place so suitable for his more than ordinary Capacity. There have been several of the same Name heretofore renowned for their rare accomplishments in some particular faculty wherein they have excelled. josephus Quercetanus was a learned and famous Physician. Joh. Drusius. [the Greek word for Oaks, was a great Divine, and eminent for his Critical Genius. But an Age doth seldom produce one so many ways excelling as this Author did. If we consider him as a Divine, as a Scholar, as a Christian, it is hard to say in which he did most excel. I have often, in my own thoughts, compared him to Samuel among the Prophets of old; inasmuch as he did truly fear God from his youth, and was betimes improved in holy. Ministrations, and was at last called to be the head of the Sons of the Prophets in this New-English Israel, as Samuel was Precedent of the College at Najoth: And in many other particulars I might enlarge upon the parallel, but that it is inconvenient to extend such instances beyond their proportion. What shall I now say? New-englands' Samuel is dead! How doth Cambridge? How doth the College? How doth New-England shake? since this Oak whom Christ had made a Pillar in the Temple of his God, is removed. 
Heu tua Nobis.  
Morte simul tecum solatia rapta!   
It may without reflection, upon any, be truly said, that He was one of the greatest Lights that ever shone in this part of the World, or that is ever like to arise in this Horizon. He is now become a Royal Diadem in the hand of the Lord being (as one speaks 
Mr. ●reek's life p. 210.  concerning a great Worthy) An ornament to Heaven itself.  
This Sermon was not by the Reverend Author designed for publication. Had himself Emitted it, there would have been some Ornamental additions. Quicquid tam docta condidit manus, caelum est. But it is here presented as sound written with his own hand among his Sermon notes. And inasmuch as Mr. Oakes preached it, there needs no more to raise in the Reader a expectation that he shall meet with something worthy his perusal, and beyond what others do ordinarily attain unto. It is to be lamented that he did not live to finish his meditations on this subject, and I hope that this will but make way for the publication of some other of his judicious and elaborate Sermons. And I do earnestly wish the like with respect to the labours of his immediate predecessor, blessed Mr. Mitchel, who was a man of such vast abilities, and exemplary piety, and close walking with God as is rarely known. There are some of his Sermons very suitable for the present Time, and juncture of affairs amongst us; and in a peculiar manner, those which concern the interest of Christ's Kingdom in this wilderness, which if they were published, would [by the blessing of Christ] tend to strengthen the hearts and hands of those that are willing to venture themselves in the cause of God, and of his People. It would be for the honour of N. E. and of Cambridge in special, that the world, and posterity should know what Excellent and able men the Lord hath sent and raise up amongst us; and that we Remember [not only those that do, but) them that have taught us the word of God. Whose Faith the Lord grant that we may follow, considering the End of their conversation.  
BOSTON, 2. 19: 1682. Increase Mather.   
Isaiah 43. 22. But thou hast not called upon me O jacob, but thou hast been weary of me, O Israel. 
AT the fourteenth verse, (which some make the first) of this Chapter, The Lord by the Prophet soretells the Destruction of the Babylonians, and Ruin of the Assyrian Monarchy, in favour to his oppressed people of the I●wes; and in Order to their Deliverance, For your sakes I have sent [that is will as certainly send in due time, as if I had already sent) to Babylon, namely such unwelcome Messengers and Instruments of vengeance, as the Medes & Persians, under the Conduct and Command of Cyrus, God's appointed and Anointed servant, to execute his holy purposes in the sudden unavoidable overthrow of these barbarous and bloody enemies of the only Church he had then in the world: And because this might seem to be a matter of huge difficulty, very improbable and incredible considering the present power & Grandeur of the Chaldeans, that had set their nest among the Stars, out of the reach of all dangers, as they imagined; therefore the Lord helps the faith of his people, by ascerting his relation to and interest in his people, whom those Chaldeans detained in Captivity, which obliged him to do great things for their deliverancce: I am the Lord, your Holy One, the Creator of Israel your King verse 15. And also by a Commemoration of his marvellous works for them of old, especially his conducting them through the red Sea, ruining the Chariot and horse, the Army and power of Pharaoh ver. 15, 16. And why should they not believe, that he was able to do such works over again, considering that his hand was not shortened, nor his Power circumscribed or limited more than heretofore. Nay the Lord assures them that he would do for them yet greater things, that he would outdo what he had done before; bidding them not to remember the former things, nor consider the things of Old, for he would do a new thing ver. 18, 19 Not that he would have former works laid out of their minds and memories; but to intimate he was about to work out such a deliverance for them by Cyrus, as especially such redemption in the fullness of time, by the Lord Jesus Christ and which was figured by that temporal deliverance, as should far surpass all that had been wrought for them in former ages: He would make a way in the wilderness and Rivers in the desert, vers. 19 Give them a plain, easy, ready passage into their own Land, and provide them of all conveniences in their travel to it; yea, so signally would the Lord own them in a way of protection, provision and special blessing, that the very beasts of the field, the Dragons and Owls should honour them, vers: 20. or God in them, doing them no harm, but showing them a kind of reverence and awful respect; or rather should far the better for their passage through these dry and thirsty places, shareing with them in the waters God would provide for his people's refreshment, and so in their kind and way honour God for it: Or else the deliverance of God's people should be such a magnificent stately work of providence, that not only men, but even the very beasts of the field should be amazed at it; and in stead of limiting or hindering them in their passage, would, if they had reason, adore God on that account: the Lord here foretells that the deliverance of the Jews out of their captivity, especially the redemption of his Elect by the Messiah out of their spiritual bondage, should be very marvellous and glorious. And thus-with respect to the deliverance by Christ fore-signified and figured by this deliverance by Cyrus, some conceive that by the beasts of the field, the Dragons and Owls or Ostriches, are intended the savage, wild brutish Gentiles, that should drink of the waters of Life, the saving doctrine of the Gospel, and so glorify God. Moreover, if it should be any man's question why the Lord would do these new and marvellous things for the Jews, and his Elect among the Nations; he satisfies that inquiry, vers. 21. This People have I form for myself: His own free grace had form up the Jews into a Church and Commonwealth, made them his peculiar People; especially were his Elect form by his grace for himself; which work of his grace engaged him to do more than ordinary works for them: Free grace was the first cause, and his glory was the last end of all he should do for them  
Now, in the words read, as also in those that follow my text, the Lord prevents an objection, that might be made against the fullness of his graces, in all that he had done or should do for them, checks the arrogancy of that people, anticipates and argues down their swelling conceit, that the reason of their deliverance, and the wonderful appearances of God for them, was their dutifulness and diligence in his service, or some worthiness of their own; as, you know, they were wont to entertain a very good opinion of themselves, when they had very little reason: Such swelling bladders are poor creatures, vainly puffed by their fleshly mind, with a proud conceit of their own goodness, when they are full of nothing but air, wind, or what is worse. Now the Lord here pricks those bladders, pulls down those high conceits, demonstrates their obligation to his free grace and favour for all these things, that the mercy hitherto shown them, and the deliverance that was in due time to be commanded for them, was not to be attributed to their prayers, sacrifices, services, good Abearing, or obliging deportments of themselves towards the Lord; but entirely, absolutely, solely ascribed to his gracious good pleasure. It was not on the account of their merits, but of his own free grace, in order to his own praise and glory, that he would deal so mercifully with them. The truth of this ascertion he confirms, and most convincingly makes out in my text, wherein he upbraids them with their prodigious ingratitude, unkindness and utter unworthiness of any favour from him, instancing in these particulars, instead of many demonstrations,  
For He charges them, 1. That they had not called upon Him: But thou hast not called upon me, O jacob; I need not tell you that by Jacob, we are to understand the seed and posterity of jacob & such as were descended from him, or the house of jacob, as they are sometimes Denominated in Scripture. The Lord here challengeth the Jews with a grievous omission or neglect of calling upon him; Now though the Invocation of God, is not the whole of God's worship, yet being a special part of it, it is by a synecdoche very usual in God's word put for the whole worship of God; so it is said when Enos was born to Saith, than men began to call upon the name of the Lord, Gen. 4. 26. That is, as may be probably conceived, those of Seth's family began to separate themselves, and worship apart from Cain's wicked apostatical family, whence arose that distinction of the sons and daughters of God, from the sons and daughters of men. Pour out thy wrath (saith the Psalmist) on the heathen that have not known thee, and upon the Kingdoms that have not called upon thy Name, Psal. 79. 6. By calling upon God, or the Name of God, we must freequently understand the whole worship of God, in all the parts of it. Thus, in the text, the Lord upbraids the Jews with their neglect of his worship. Thou baste not called upon me, that is, worshipped me, O Jacob. A strange charge it may seem, and questionless unexpected and very surprising to the jews that cried the temple of the Lord, were haughlity because of God's holy mountain: sought God daily, delighted to know his ways, as a Nation that did righteousness, and forsook not the ordinance of their God, Isa. 28. 2. gloried in their services, boasted of the multitude of their sacrifices and oblations, superarogated in their own opinion, and exceeded rather than came short, and were deficient as to frequency and diligence in the worship of God.  
Nevertheless, the Lord upbraids them with great neglect of his worship: Thou hast not called upon me, O jacob: Had he said, Thou hast not called upon me, Oh Ghaldean, or Egyptian, or any other heathen Kingdom, there had been nothing strange in it, but that jacob, or the people of the jews should be so charged, may look like a parodox indeed. But the meaning of God is, that they had not called upon him as they should have done, nor worshipped him in due manner. Doubtless, many there were that called upon him in truth, and worshipped him aright But the body of that people did all in hypocrisy, kept up a gaudy pageant of Religion, a form of godliness in prayers, sacrifices and other services, without life or power, which was very loathsome to the Lord: They rested in the exterior part of duties; their external ceremonial worship was not attended with internal moral worship of their souls in faith, love, and knowledge, humility, fear of God, and respect to his glory, and such like holy dispositions of soul as must accompany and animate outward worship, or else it is little better than mocking of God, and a solemn affront of His Majesty. They rested in externals, in shows, outsides, appearances, godly performances, to look to; with their mouth and in their outward carriage they showed much love to God, but their heart went after their covetousness, Ezek. 33. 31. The grace of God was not their principal, nor His Glory the end of what they did: They fasted, but not unto the Lord, Zech. 7. 5. There services were pompous operous, gaudy things, but liveless, superficiary, insignificant performances; all they did was to no purpose: To what purpose is the multitude of your sacrifices unto me? saith the Lord, Isai. 1. 21. They are such as God required not, vers. 12. their oblations were vain, their incense abomination, their assemblies and solemn meetings on high days were iniquities, loathsome, and troublesome to the Lord, vers. 13, 14. They made Religion a cloak to their villainies, that they might drive a close unsuspected trade of wickedness, with less trouble to their own consciences, thought to make God amends with external worship for their moral enormities; would steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk after other Gods: allow themselves in horrible impieties and immortalities, and then come and stand before the Lord in his house, and say, We are delivered to do all these abominations; Jer. 7. 9, 10. They praised, but regarded iniquity in their hearts, They brought their sacrifices but with a wicked mind, Prov. 21. 27. They drew near God with their mouth, and honoured him with their lips, but removed their hearts far from Him, Isa. 29. 13 God reckons such bodily exercise as nothing worth, no calling upon Him, no worshipping of Him, Thou hast not called upon Me, O Jacob, whatever thou hast pretended or imagined; but thou hast all this while been implicitly, and interpretatively, in a due construction, calling upon some fictitious deity, or strange God, that will be satisfied with sacrifices and external worship, lip-labour and the carcases of duty without the soul of them. Hence we may observe in passage, and by the way, for I shall not fix upon it.  
Doctr. That there may be little or no calling upon God indeed, where there is much seeming calling upon Him. There may be no worship of God; where is in appearance much worship of Him. One would wonder God should challenge the Jews with the neglect of His worship, that fasted, and prayed, and sacrificed, and accounted it their glory to keep His ordinances; And yet thou hast not called upon Me, O Jacob, saith the Lord. If your critical worship is in effect no worship in God's account, external worship is required, but never accepted without the inward soul worship. Many of these Jews were laborious in the externals of Religion; but because there was no labour of their souls, no sincere engagement of their hearts and affections in them, the Lord tells them they had done nothing all the while, but offered affronts to His Majesty, put fallacies upon their own souls. Men may do many duties, and yet do none of them well, and consequently do none at all in God's estimation: Men may go the round of duty and plod on in a course of Religious performances, and yet do nothing the while to any purpose. In all the duties of worship, it is not the bare outward action, but the manner of performance that gives the denomination, and is rejected especially of the Lord. Hence Luther's Saying, that Adverbs are of more account with God than Verbs, meaning that the manner of our performances (which is commonly denoted by this or that Adverb) is more available with God than the bare performance of duty, which is usually expressed by some Verb or other. There are many necessary requisites, to and essential ingredients in the true worship of God, which, if they be wanting, the external performance of it is as a thing of nought in God's valuation; though the worship be materially good, not idolatrous, superstitious, uncommanded, or unlawful in itself, but such as God hath instituted and enjoined; yet it may be formally evil and want such conditions and qualifications, as would render it acceptable to God. Men may pray, hear, receive sacraments, be much in duties of worship, and yet do nothing from a principal of grace, in obedience to God, with a due respect to His glory: and is not all this (think you) as good as nothing in point of acceptation with the Lord? A man may be doing every day, and yet do nothing in Religion: All his prayers may be nothing else, but the lazy wish and woulding of sinful sloth, the babble of formality; the cravings inordinate, selfish, greed, cravings of his lusts, the discontented murmurings and grumble of the flesh, or howl in a time of affliction, Hosea 7. 14. Yea, as the ploughing of the wicked is sin, Prov. 21. 4. so is his praying also. The sacrifice of the wicked is an abomination to the Lord, Prov. 15. 8. God looks with a gracious aspect on him that is poor, and of a contrite spirit, and trembles at His Word: But he that without these inward, holy dispositions of spirit, slayeth an Ox, is as if he sl●w a man, etc. Isa. 66. 2. 3. Of so little account with God is external worship without the internal, as He will hardly allow it the name of invocation and wor ship, but gives it very hard names, importing that such invocation, is indeed a great provocation of God. All the use that I would make of it, is in these three Words.  
First, This may serve to check the pride and petulancy, to beat down the confidence and conceit of hypocrites, that glory in their performances, and reckon God indebted to them for their servivices: That think they have done some great matter when they have prayed, toasted, heard God's word, done these or those duties, and bear themselves high upon the frequency of their external devotion, and think God doth them great wrong, if He doth not consider and reward, their diligence and dutifulness. No Hypocrite acts beyond the sphere of the Covenant of Works, but think, to win it and wear it, And is (whatever he professeth) of a mercenary spirit, and quarrels with God, if he do not hear his prayers, and reward his services, so those supercilious, proud hypocrites; wherefore have we fasted (saith they) and thou seest not? Wherefore have we afflicted our souls, and thou takest no knowledge, Isa 58 3. Thus they fly out and expostulate with God, because their external humiliations, and hypocritical performances were not regarded and rewarded according to their mind. There is this saucy spirit in all hypocrites. Ah! poor proud man, thou mayest boast of thy prayers and duties, and quarrels with God, that He doth not hear and reward, but thou hast no reason; for take this home with thee, thou hast never prayed in thy life, never called upon God to this day, thou hast done much in a way of duty, in thy kind and fond opinion of thyself, but as good as nothing in God's account. Thou hast more reason to admire the patience and mercy of God, for not punishing thee for such sinful, as well as insignificant performances, then expostulate with Him, and question His justice, and faithfulness, because He both not rewarded them.  
Secondly, We see, than we have great reason to examine ourselves, and bring all our services to the test and touchstone of the Word of God, and try whither our worship of God is true or false, sincere or hypocritical; any thing, indeed, or nothing in God's estimation. What if God should say to thee, after all the prayers thou hast made, Fasts thou hast kept, Sermons thou hast heard, Sabbath-days, Lecture days, in season, and out of season, and Sacraments thou hast received: Man, Woman, thou hast never called upon Me, nor worshipped Me unto this day; no thou hast never yet prayed one Prayer, heard one Sermon, received one Sacrament, sanctified one Sabbath, done one duty of religious Worship. Truly, it is to be feared, this is the very case of many Professors amongst us. Oh! the cold, dead, sleepy Prayers infamilies, the dull and drowsy work we make on days of humiliation, the careless, fruitless hearing, the flight unworthy receiving of Sacraments that is amongst us: May we not fear this is the general condition of Professors amongst us in these 〈◊〉 and perilous times. We can travel into a Road of Duty, jog on in a formal, heartless manner, in a way of religious performances: But Oh, where is the reverence of the Divine Majesty, the faith in His Son and Promises, the hope in His mercy, the love to Him and the zeal for His glory, the unutterable groans, and fervency of spirit, the attention of mind and intention of will and affections, to such like gracious dispositions and qualifications of the worship of God? Are not these things grown out of fashion with us? I doubt not but there are many (through grace) among us that call upon God in truth, wrestling Israel's, a generation of seekers, praying souls that can weep and make supplication, and prevail with God in a princely manner: Many that pray, and hear and receive Sacraments, and worship God in spirit and in truth, that are accepted, acknowle●dged, owned, and shall be rewarded as true worshippers. I would not be all in complaining, it is good to be thankful for what there is of God among us Many there are of the good old generation, many of the middle and of the young generation; yea, more, I doubt not, than we are aware of, that call upon God, in sincerity; yea, there may be many a wise Virgin in a slumbering fit that may say (with the spouse, Cantic. 5. 2. I sleep but my heart waketh; That must by no means be secluded, and so shut out of the company of true worshippers. As there were seven thousand in Elijah's time, a time of the greatest Apostasy of Israel that had not bowed a knee to Baal, nor defiled themselves with idolatrous worship; so, no doubt, there were many thousands that called upon God, and worshipped Him indeed, even in those degenerous times, when the Lord said, Thou hast not called upon me, O jacob: But He speaks of the body of that People that were hypocritical, formal, and irreligious: So questionless we have many among us in these days of degeneracy and apostasy, that worship God aright and seek Him with their whole heart, bear up the Pillars of our Land, Are the Chariots and Horsemen of our Israel, and can do wonders upon their knees. But what shall we say or think of the body of this People? May not God upbraid us, and say, Thou hast not called upon Me, O New-England? Do not many profanely neglect the worship of God in public assemblies, in their families, in secret? Do not more perform it in such an unworthy manner, as God will never acknowledge it for His worship; yea, though it be a time of fear and danger, wherein the blessed God, New-englands' best friend, the hope of our Israel and Saviour thereof in time of trouble, threatens us to be gone and carry away all our pleasant things, and our glory with Him: Yet, may we not say with the Prophet? There is none (that is, few or none in comparison) that call upon His Name and stir up themselves to take hold of Him Isai. 64. 7. Good it will be for us to consider it in order to our humiliation and reformation. I know indeed, it is better for men to call upon God and worship Him as they can, then profanely to neglect it: but assuredly external worship, without internal, moral worship, will be of no account with God, nor is by any means to be rested in. And if this be all the worship that the body of Professors among us tender unto God, we are in a very bad condition; it had need to be well considered and laid to heart by us.  
Thirdly, Labour we then to call upon God and worship Him in truth: To tender such homage and service to Him as He will graciously accept as such. Let us make sure that our calling upon God be such indeed, and well pleasing to the Lord. You that are out of Christ, never yet made a Prayer, heard a Sermon, sanctified a Sabbath, worshipped God in any one instance, as you ought to do. God saith to every impenitent unbelieving sinner, Thou hast never yet called upon Me. But yet pray as well as you can, beg the spirit to humble you and draw you to Christ, beg Faith, and every other Grace, and wait upon God in the use of all means, as well as you can for the communication of grace; and when you have it, be sure to improve it, and actuate it, and stir it up, mingle Faith with Prayers, Sermons, Sacraments, that you may call upon God and worship Him acceptably; that all your external worship may be accompanied with, animated by natural and internal worship, which is the very soul of it: That there may be a connexion of these two, so that inward worship, in Faith, Love, fear of God, and such like graces, may be exercised, expressed, strengthened, actuated as to the principal of it to the glory of God and our comfort. Then will the Lord say you call upon Him and worship Him indeed, and shall not lose your reward. Would it not be a sad thing if you should lose all your Prayers, and all your calling upon God should be nothing in His account? Will not their case be very sad, that shall say unto Christ in the great day, Lord, Lord, have we not prophesied in thy Name? and in thy Name cast out Devils? and in thy Name done many wonderful works, and He shall profess unto them I never knew you, Mat. 7. 22, 23. And will not your condition be deplorable, if in that day you should say, Blessed Lord we have prayed, we have called upon God in thy Name, we have worshipped God in hearing His Word, and receiving Sacraments: And He should reply, I profess, I know no such matter, I am sure you never called upon God, never prayed unto Him, or worshipped Him in all your lives? What a confusion would this cover you with? and yet this entertainment will many professors meet with in that day; look about you therefore in time, lest you lose all the prayers you make and worship you perform, and make sure you call upon God in sincerity. Thus much for the first challenge and charge in the Text. Had the Jews done all that was commanded them, respecting the Principle, Matter, Manner, End of God's Worship in a way of Gospel sincerity; yet they would have been unprofitable Servants, far from meriting the le●t Divine favour: much more than when they had not (as to the body of them] called upon God at all in sincerity. The second charge is, 2. That they had been weary of God. But thou hast been weary of me, O Israel. Others indeed read the words; Thou hast not called upon me, O jacob, when thou hast Laboured or wearied thyself with me or for me. As if he should say, it is true, thou hast Laboured in external duties; been at much cost and pains in sacrifices, offerings, observances, but yet for all that thou hast not called upon me, worshipped me therein Thou hast tired thyself and laboured hard in pretence for me, yet I disclaim all that thou hast done as none of my worship, because it hath not proceeded from inward hearty devotion, nor been attended with universal Obedience and a Religious holy Conversation. Thou hast laboured much in sacrifices and offerings, but hast not sacrificed thy lust, mortified thy corruptions; offered and given me a believing, humble, contrite, sincere, obedient heart, the sacrifice of a broken and a contrite heart, which is required by me, and without which all thy other sacrifices are unacceptable: Therefore I reckon thou hast not called upon my Name indeed, or worshipped me all this while. Thus the whole ver▪ should be resolved into one discretive proposition to this effect; Though thou hast taken a great deal of pains in pretence and appearance for me, in thy sacrifices and oblation, and ceremonial worships; yet in reality thou hast not called upon me, or performed any worship to me. Thus men may make as many prayers, and fast as often as the Pharisees used to do; run to all the Lectures about them, frequent Ordinances, and take a great deal of pains in appearance for God and in his worship, and yet never call upon God, nor worship him in due manner: they may seem to be very laborious in duties and Religious services for God's sake, with respect to God's glory, as well as their own good, and yet all their pains in that kind be rejected by the Lord as nothing worth. Others read the words; Thou hast not called upon me, seeing thou hast wearied thyself for me, or in my service. And if they be thus rendered and sensed, the latter clause is exageticall or explanatory of the former, rendering a reason why the Lord saith, they had not called upon Him; namely, because though they had brought a multitude of sacrifices, and kept up His worship in all the outward instituted ways and means of it, yet they exhibited no worship to Him without trouble and weariness, not with any promptness and alacrity of mind, but with an ill will, which made all they did as good as nothing in God's account. Others read, Thou hast, not called upon me, when thou hast wearied thyself against me, O Israel. As if He should say, you have indeed taken a great deal of pains about the outward part of worship, in kill sacrifices, bringing oblations, keeping festivals, observing the ceremonies of the Law; but all this you have done in such a wretched manner, without Faith and Obedience, in hypocrisy and formality: and so not for me as you pretend, but against me in Truth, not for my Glory, but to my great dishonour, not for my satisfaction, but to my grief and trouble. When men pray, hear the word, perform duties of worship, but without an inward principle of grace, with a false and hypocritical heart, without any care and conscience of Evangelicall Obedience; nay, in effect to palliate their sins, that they may go on without regrett and remorse in a way of wickedness; truly then their prayer and worship is not for God but against him, to his great provocation and dishonour. God is affronted and despighted, rather than delighted and gratified with such worship so ill circumstanced & conditioned. The great design of God, in instituted, outward worship, is to produce exercise, increase & draw forth faith & obedience in his people to his Glory: But when this is not done, but external worship is kept up, without any due regard to Faith and Obediance; nay, for a cover, excuse and protection (as it were) of unbelief and disobedience, it loses its end, is good for nothing but to dishonour and provoke God with the greater solemnity. But we need not labour much here about the vanity of reversions. We may safely keep to our English Translation, which is genuine plain, expressive of the Original: And so there are two propositions in the words as we have intimated: Thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. And then in the latter words there is a gradation and aggravation of their sins: Thou hast not only, not called upon me, but thou hast been weary of me.  
I need not tell you, that Israel here is the same with Jacob there: Children descended from that holy, powerful Patriarch, whose Names were Jacob and Israel, inheriting their Father's Name, even when they had little of His Piety. The Lord charges them here with a weariness of Him, that instead of calling upon Him with Faith, fervency, delight, as they should have done in all respects, they were grown weary of Him. Here, Observe.  
2. Doct. That 'tis sometimes the general, but unworthy, wretched frame of the visible Church and People of God, to be weary of God. The Lord speaks here to jacob and Israel, a People in Covenant with Him, the only Church He had then upon the face of the Earth, the People of His holiness, His peculiar Treasure, whom He had honoured above all other Nations, in giving His Word unto jacob, His statutes and judgements unto Israel, whereas He had not dealt so with any other Nation Psalm. 147. 19, 20. He had committed to them His Oracles and Ordinances, form them into a Church and Commonwealth, for Himself and His own Glory; planted their Heavens, laid the Foundation of their Earth, and said unto them, Thou art my People. They were a People very near, and dear to the Lord, as appeared by His redeeming them from Egyptian bondage, leading them through the Wilderness, giving them His Laws, taking them under the wing of His Covenant, conducting them to, and settling them in the Land of Canaan. and then giving them all things richly to enjoy. Yet this People, after all [as to the body of them] grew weary of God. This, we may think, was monstrous, dis-ingenuity and ingratitude to grow weary of Him that was their Father, founder, Protector, Benefactor, on all accounts better to them then all the world: We may think, when we read the Story, the Jews were a very strange unworthy people in their deportments towards the Lord, and so they were indeed: But know, withal, that we have the same hearts and natures, and are disposed also to the like frame, too prone to make God the like requital of His kindness to us, and to grow weary of Him. Gospel's Churches are not secured from, but subject to this unworthy, sinful frame of spirit. It is too oft the case of Professors in these Gospel's times to be weary of God.  
We shall here inquire.  
1. Quest. When is a Person or People weary of God?  
Answ. The original word (as Avenarius observes) hath not so much respect, is not so much referred to the weariness of the flesh or body, as of the mind and spirit. Doubtless it is soul-weariness that is here intended. Now this would require a large discourse, but I shall bring all into as narrow a compass as I can.  
Prosessors than are said to be weary of God, when they are weary of subjection, service and obedience unto God. The Lord charged them with omission, or neglect of His worship and service, Thou hast not called upon me, O jacob, and then subjoins, but thou hast been weary of me, O Israel. Thou hast been so far from serving me according to my will, and thy duty, that thou hast been weary of me and my service. That service and obedience unto God that should have been esteemed by them, as it was indeed their privilege, honour, benefit and happiness; was their load, burden, trouble, and they were sick and weary of it. This includes sundry things.  
1. Weariness of the service of God itself, or of the kind and matter of obedience. When professors are weary of the work that must be done in God's service, they are weary of God. The matter of Christian obedience is the preceptive will of God, summarily comprehended in the Decalogue or moral Law in the two Tables containing ten Commandments. When men are weary of doing and suffering what God in His Law requires; so that to worship God with his own prescribed worship, in that reverential, awful, holy manner, at such times as he requires, and to make conscience of keeping close to all the Rules of Justice and Charity in their converses and dealings with men (or in the Apostles concise and comprehensive expressions) To live soberly, righteously, and godly in this present world, Tit. 2. 12. and to have due respect to, or walk in all the Commandments of God, and to fulfil all His Wills [as the phrast is, Act. 15. 22.) When I say, men call this a weariness, a bondage and burden, so as to esteem the burden of Christ that He lays upon them, a burden indeed, and the yoke of His Law, galling and troublesome, and His Commands very grievous, then doubtless they are weary of God. Weariness of God's Laws and holy ways, is weariness of God himself in a just construction. When men have set upon a course of reformation, and obedience, seem to run well for a time, but then tire and grow weary. Religion is not a matter of Theory and Orthodox notions only, but of practice and labour. We may say of Theology, as the Philosopher of civil prudence and policy, the end of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not bare knowledge but practice God will have no idle servants in His family, He hath set them work to do; there is a race of odedience set before them, and the line of their obedience must run parallel with the whole Law of God. But when men are weary of this work, and hard duty, as they account it, they are weary of God. Paul exhorts the Galathians, cap. 6. 9 and the Thessalonians, 2 Epistle 3. 13. not to be weary in welldoing, applying it to the particular duties He is there pressing upon them. Now when men are not only weary, or wearish in, but weary of welldoing, according to the revealed will of God, they are weary of God. And this weariness of God's service will be better understood, if we consider it as opposed.  
1. To a love and liking of the service of God. When there is love to God and His service, it will carry a man unwearedly in a course of obedience, that though he may be weary in it, he will not be weary of it. The flesh may be weak and tiresome, but the spirit is willing Love will not easily tyre, or grow weary. Amor meus pond●● meum (saith Austin) ●o feror, quocunque feror. Love is the weight and wing of the soul that carrieth on above all difficulties, and discouragements in a course of service. It is strong as death, and will not be stopped and hindered in its way. But weariness of God's service implies a dislike of it, displicency in it: It is not grateful in a carnal heart, so much weariness of God's service, so much aversation of it, and want of love to it. When the Israelites were weary of the Manna, their souls loathed that light bread, Num. 21. 5. So, when men are weary of the service of God in duties, and ordinances, and all kind of evangelical obedience, their souls dislike and loathe it. They do even nauseate, and grow sick of Prayer, Sermons, Sacraments, Sabbaths, Duties of Piety and Charity, all those ways wherein God is to be served by us.  
2. To strength, courage, vigour in the service of God. Where this is, there is no difficulty, no Lion in the way, no discouragement that will deter, and dishearten a man from his duty: Or, if through, that infirmity that the best of Saints are subject to, man should give in, or give back, and shrink back from his service of God for a time, yet he will recover himself again, and go forward in the way of duty whatever he meet with in it: It is an observable expression of Solomon, The way of the Lord is strength to the upright, Prov. 10. 20. Other ways tyre men, the further they go the weaker they grow. But the Lord's way of faith and obedience is strength to the upright, whatever it is to the unsound hypocrite; the further he travels in it, the stronger and more vigorous he grows. The righteous shall hold on his way, and he that hath clean hands shall be stronger, and stronger, job 17. 9 Now this weariness of God's service, as opposed to this growing strength courage and vigour in the ways of God, is, when a man hath no life, no spirit, no vigour in the service of God: He dare not obey God in the way of duty, because of difficulties, he hath weak hands, feeble knees, he hath no heart, no strength, no vigour in the service of God; and this not only for a fit, and in an hour of temptation, but in the whole course of his profession, unless in some good mood, and paug of affliction, which hath no root, or spring, and soon vanisheth away. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 6. 9 rendered, let us not be weary, imports a shrinking from our duty through pusilanimity and cowardly, dastardly weakness of spirit: and it is explained also by that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we faint not: This weariness imports a resolution as it were of sinews, a kind of Paralytic weakness, opposite to strength, courage, and vigour of spirit.  
3. To Alacrity and cheerfulness of spirit in the service of God. There aught to be a promptness and alacrity of mind in our obedience, without which it is of no value with the Lord: God loves a Cheerful giver, 2 Corinthians 4. 7. not a dull, heartless, but a lively, cheerful servant, that will do, or suffer for Him with alacrity: He loves to be served with joyfulness and gladness of heart, Deut. 28. 47. They that will keep a Sabbath aright, must call it a delight, Isa. 58. 13. They that will worship God is public assemblies, must be glad when they say, let us go into the house of the Lord, Psal. 112. 1. They that will wait upon God in His ordinances, must wish joy draw water out of the Wells of Salvation, Isai. 12. 3; They that will serve God by giving to any pious use or work of charity, must do it with cheerfulness, not grudgingly, or of necessity; for God loveth a cheerful giver, 2 Cor. 4. 7 So when they contributed to the Temple in David ' s time, King and People rejoiced greatly, 1 Chron 29. 9 A man looseth all he doth otherwise in God's service. It is said of Jehosaphat to his commendation, that his heart was lift up in the ways of the Lord, 2 Chron, 17. 6. It signifieth both his courage and cheerfulness in the work of reformation. But weariness of God's service is of a quite other import: Such as are weary of God's service, if they do not profanely cast it off, yet go on very dully in it. They drive on very heavily, as the Egyptians drove their Chariots, when God had taken off their wheels, Exod. 14. 25. They do all as a task in a slavish way. They have no delight, no comfort, no joy, nor alacrity in their obedience.  
4. To Zeal in the service of God.  
Zeal is a genuine concomitant of true obedience. It is good to be zealously affected always in a good thing, Gal. 4. 18. As the service of God is the best thing we can be occupied about. This zeal is an intense degree of sincere affection to God and his service. It is the love, vigour, alacrity in God's service before spoken of, boiled to the height; a fervour of spirit in the work of God. So Apollo's was servant in spirit, teaching diligently the things of the Lord, Act. 18. 25. It is one of Paul's exhortations, that we should not be slothful in business, but servant (boiling hot) in spirit, serving the Lord, Rom. 12. 11. But those that are weary of God's service are luke warm; yea, cold, dead, slothful, indifferent in it. Their prayers freeze in their lips, and there is no fervency of spirit put forth in their service.  
5. To constancy and evenness in the way of God's service. It is an excellent thing when a man keeps on his pace in the way of service, or if there be any difference he minds his pace and doth better and better. When he holds on his way, and grows stronger and stronger, job. 17. 9 That he doth not flag and falter, but continue his progress and endeavour to do the work of God: But this weariness of God's service is contrary thereunto. It makes a man, if he do not wholly turn aside from the way of duty, yet to be very unconstant, and uneven, and make many balks in it. He walks with God at all adventures, Levi. 26. 21. Not by any steady rule, or keeping any constant pace.  
Hence we neglect the service of God, secret prayer, and other duties, and then a terrible Sermon, or some dangerous Sickness, some sore affliction, or remarkable providence awakens him to his work, and then he prays, and reforms, and does duties a while, but in a little time the impression of those things wear off his spirit, and then he relapseth into his former neglect, and is as bad as ever. This is weariness indeed of God's service; like the Israelites that in times of affliction sought God with much affection, but there was no steadfastness in them, Psal. 78. 34, 37.  
6. To perseverance to the end in a way of duty. God's servants must hold on in a way of service, and not give in till they come to the end of their race. It is the persevering Saint that shall have the reward. He that endureth to the end shall be saved, Matth. 24. 13. But now this weariness of God's service tends to and frequently 〈◊〉 such in a total apostasy. Where such men as be weary of duty have served God in their lives by fits and starts, and in some good mood for a time, they do at last many times grow quite cold, and turn aside to the service of sin and satan: Like Demas that accompanied Paul, and did service a while, but then forsook the service of Christ and embraoed the world; and as Ecclesiastical story says of him, became a Priest in an idols temple. This weariness of God's service oft ends in a forsaking of it: And no wonder if a man cast off his burden as soon as he can. Thus professors are weary of Godsservice itself, or of the kind and matter of obedience, and this weariness of God's service, is attended with  
II. Weariness of their relation to God as their Master. They look upon the service of God as very grievous, and God himself as an hard Master, and hence are weary of the relation of servants to him: They do not find His yoke easy, and His burden light; but it is intolerable to their wretched hearts; hence they grow into a dislike of God Himself, and are weary of their relation to Him. They seemed to have chosen Him for their Master; but upon experience of his service they repent their choice, and now He shall be no Master of theirs: Now they can change away their glory, jer. 2 11. Renounce their relation to, and interest in the Lord, if it cannot be had on easier terms than such hard service. Like that people that said to the Prophets, Isa. 30. 10, 11. Prophesy smooth things, and get you out of the way, turn ye aside out of the path (we do not like this way of preaching law, and duty, threatenings and judgements here, and damnation hereafter to the disobedient) leave this way of preaching, and cause the Holy One of Israel to cease from before us: Trouble us no more with messages from God, talk no more of Him and His Commands, and threatenings, we are weary of His Word and service, and care to hear no more of it. They loved not to hear their duty of God's service pressed upon them  
They had done with God and His service. Such are not like the servant, that in the year of release, was contented out of love to his Master, and liking of his service, to have his ear bored, and to serve him for ever, Exod 21. 6. But have such a dislike of the service of God, that they are willing to cast off His hard service, and abandon their relation to Him:  
This is attended with,  
III. Weariness of their Covenant obligation to the Lord and His service, whereby they are engaged to be His People, Subjects, Servants, to bear true faith and allegiance to Him, and renouncing all other Lords that have had dominion over them, to cleave to Him, trust in Him, fear, love and serve Him alone.  
They could even wish their Indentures canceled and burnt, are sorry they are so far engaged in Church-covenant and fellowship, that they are under such strict solemn ties, and obligations to service and obedience. It troubles them that they are tied up so short, so chained, so bound with the bonds of the Covenant, that their hands are so manacled that they cannot act as they would, feet so fettered that they cannot walk as they please. They cannot endure these shackles; could wish they were handsomely quit of their Covenant-engagements which hold them in, abridge and infringe their liberty to live as they list. They are impatient of being staked down to so short a tedder, that they cannot range as they please.  
In some good mood, and for some by end they entered into Covenant with God and His People: but now they are sorry that the yoke of obedience and service is with their own consent so bound and fastened to their neck by the Covenant; that they know not well how to shake it off, and get clear of it. So much weariness of the service of God, so much weariness there will be of Covenant-obligations to it.  
Again,  
IV. Weariness of Divine Truth, which directs them in the way of God's service.  
They would have smooth things, not right things, prophesied unto them. Deceit and errors that will countenance their hypocrisy and sloth, and give them liberty, and elbow room, rather than this severe truth, that leads them right on in the way of piety and obedience, and will not allow them to turn aside from it, to the right or left hand. They see no beauty and glory in Divine Truth, have had little or no experience of the power of it upon their hearts, receive not the love of it, 2 Thessalonians, 2. 10. Have no stomach or appetite to it, wholesome Truths (referring to Christian practice] will not down with them, they cannot endure found Doctrine, but love daubing with untempered Mortar, to be stroked and flattered; and strengthened in a way of looseness, and to have Pillows sewed under their Elbows. This Truth is a biteing them, and they cannot bear it.  
Hence men make no great difference between Truth and Error, are not concerned for defence of the Truth and suppression of Error, have no zeal to contend earnestly for the Faith: Truth may sink or swim for all them. Nay, they had rather it were drowned and buried out of the way, it is so troublesome to them.  
Again,  
V. Weariness of God's providential discipline (as I may call it] whereby He would quicken them to His service, and reduce them into the way of it, when they have wandered from it.  
My meaning, is God in His providence exerciseth severe discipline in His visible Church, by chastisements and afflictions in order to their correction and emendation. He will not bear that in His Covenant-People, that He will overlook and wink at in others for a time. You only have I known of all the families of the Earth: therefore I will punish you for all your iniquities, Amos. 3. 2. He will not let them prosper in their sins as He suffers other men. Now hypocrites in the Church cannot brook this discipline, but are weary of God's correction. My son (saith Solomon, Pro. 3. 11.] Despise not the chastning of the Lord, neither be weary of His correction: The best of God's People may be weary and saint under it for a time, but when they come to themselves, and see how righteous it is with God, how profitable to themselves, they recover themselves, and say, it is good for them to be afflicted; because thereby they are reduced from their strayings, into the way of obedience. But other men are quite weary of such correction, had rather be let alone in their neglect of God's service, then whipped into a better behaviour: They love ease andimmunity from affliction; more than holiness and obedience.  
Again,  
VI Weariness of God's government, whereby He would hold them close to His service and obedience.  
Weary they are. 1. Of God's inward government; the government of conscience rightly informed from the Word of God, and aided by at least a common work of the spirit inthe discharge of its office, dictating their work and duty, obliging them to the service of God; impelling and putting them on to perform it, accusing and condemning them for neglect of it, or slightness and hypocrisy in it. They are weary of this troublesome Conscience, that will not let them be quiet in sin, endeavour to bribe it, corrupt it, divert it, stop its mouth, rock it a sleep, and cast off the government of it, and get the mastery over their consciences.  
Weary also, 2. Of God's outward government, whereby they, are overawed, checked, held in from exorbitancies, and driven against their mind to the service of God. Weary of family government, long to be at liberety, at their own dispose, to live at their own hand, that they may not be troubled with commands, counsels, corrections of pious Parents, that would hold them to their duty, and engage them to keep the way of the Lord. Weary of Church-discipline and government, had rather live at a loose end then under such discipline, cannot bear reproofs, admonitions, the rod of discipline; would break the bands and cast away the cords of Christ. Weary of government in the Common. wealth, would be glad to be rid of pious Rulers that are a terror to evil works, and will not let them sin impan●; cannot hear such Masters of restraint, long for a change, and think they cannot be worse than they are. The bottom is, They are weary of God's service.  
Again,  
VII. Weariness of spiritual Privileges, that are to be enjoyed in the way of God's service.  
They are weary of the pleasant things of jerusalem, the Word, Worship, Ordinances of God, liberty to serve Him in the way of His appointments. If they could have Baptism for their Children, Lord's Supper for themselves, enjoy these and those Privileges, without any labour of theirs, without any injunction of service, they could like it better. But all these Privileges are so charged with duty, so clogged and encumbered with service, they set at so great a rent of service, and pay so dear (as they think) for their Privileges, that they are weary of them. They have little sense or experience of the worth of Privileges, but feel the burden of service, and are willing, so they may be discharged of the one, to part with the other. Yea, they are full of their mercies, and nauseate their Privileges, as much as ever the Israthtes did the Manna.  
Again,  
VIII. Weariness many times of their very profession of service, and obedience to God.  
A bare empty profession grows a burden to them, especially when they have served their turn of it, and it is grown out of fashion in the World. They repent they are so far engaged as to have taken up a Profession, and would desert and abandon it, if it were not for shame, and they knew how to secure an honourable retreat. As they never had experienced the power of godliness, so they grow at last to be weary even of the form of godliness: To maintain a Name to live and keep up a Profession of Religion, requires more labour and pains than they are willing to bestow upon it. But thus you see when a Person, or People may be said to be weary of God.  
The second Question should be, Whence comes it to pass, that a Person, or People are weary of God? and that this is the general frame of the Church and People of God sometimes. But this would require a very large discourse, and I must leave it to some other opportunity.  
USE, 1. Of Examination.  
Have we not then great reason to examine ourselves narrowly, and impartially, whether we are not such a People as are weary of God: We see the People of the jews were deservedly charged with it: jacob and Israel were weary of God: yea, many Churches in New-Testament times, on whom more of Light, Grace, Spirit was shed forth, have been most unworthily weary of the blessed God. And what are we that we should plead any privilege or think ourselves secured from such a sinful frame of spirit as this is? I know we have a great opinion of ourselves. We are ready to think, God hath hardly such another People in the World, as His People in New-England.  
Hence it will hardly sink into many men's hearts, that God should leave New-England, and give up His People and Interest here into the hands of Adversaries, that are ready enough to stretch forth their hands upon our pleasant things. We are prone to imagine the Churches and People of God here, are too good to be destroyed or trod down by any foot of pride and violence: But I wish there be not more of pride and fancy, then of Faith in this opinion. I confess the Lord Jesus Christ hath a very glorious interest among us: but it is very little beholding to us, that have weakened and disparaged it exceedingly by our great miscarriages. I know also that there are a number of very choice People among us, very dear to God, for whom we fare the better at this day. And I do indeed hope that God is very unwilling to break up house among us, and remove from us, Very loath to sell His People for nought, when he is not like to increase His wealth by their price, Psal. 44. 12. Yea, that He fears (to speak in His own language, Deut. 32. 27.) The wrath of the enemy, lest our adversaries should behave themselves strangely, and say, our hand is high, and the Lord hath not done all this. I hope the Lord may be saying at this day, as in Hosea 11. 8, 9 How shall I give thee up, Ob, New-England? My heart is turned within me, my repentings are kindled together. I will not execute the fierceness of mine anger, Doubtless, the Lord remembers the kindness of our youth, and the love of our espousals, when we came after Him into this Wilderness, and were Holiness to the Lord. He hath not forgot the Faith, the Love, the Zeal, the self Denial, the Holiness and Heavenly-mindedness of those Worthies that laid the Foundation of this Plantation.  
Questionless, He hath many among us at this day of the same spirit, that follow hard after God, and shall never be forsaken by Him. So that we have no reason to despair, and sink into discouragement, but to hope in the mercy of God. But alas! have we not great reason to fear what God may do unto us? Is not this the too general frame, and spirit of Professors among us, to be weary of God? I truly grant, that if it be so; yet it doth not unavoidably follow, that God will presently forsake us. Jacob and Israel were weary of God, and yet He promiseth to blot out their transgaessions for His Name sake; and though He let their enemies carry them Captive, yet to command a very great deliveverance for them. The sum of all is, what prerogative mercy may do for us in Pitying, Pardoning, Healing, Saving, we cannot tell: but if we are indeed generally weary of God; according to common Law we perish.  
Are you willing then to put all upon this issue, whether it be (I say not the universal, I believe it is not, but) the too general frame of Professors among us to be weary of God? It is a matter of great concernment: Shall we examine it a little, and put it to the trial? I might call over the particulars before mentioned, and say, Are we not weary of the service of God? Where is our Love and Kindness to God's service? Where is our Strength and Vigour, our Alacrity, our Zeal, our Evenness and Constaney, our Perseverance in the service of God? Do we not drive very heavily, and plod on without love, life, vigour, in a dull, formal, careless manner, as if the service of God were a burden and drudgery to us? Are we not weary of our relation to God? Weary of our Covenant-obligation to Him? Weary of His Truth? Weary of His Correction? Weary of His Government? Weary of our Privileges and Mercies? Do not our murmurings (like those of Israel in the Wilderness] show this? Do not many People think, and say, if there be any little thing amiss among us, or they be crossed in any thing, we cannot be worse than we are? Do they not wish for changes? Are we not a lick People, and think, if we could change our bed [as sick men are wont to fancy) than we should be well? Are not our Privileges too costly, too chargeable and burdensome for us? Are we not grown fat and wanton [with Jesurun, Deut. 32. 15.] So as to spurn at the Bowels of God, kick against His Ordinances, and would kick them away? Are there not many that would spurn down the Churches with greatest scorn? Yea, Are there not many Professors even weary and ashamed of their profession? But I shall not insist on these things: All I shall do is to give some Criteria or Rules by which duly applied, we may judge whether we are weary of God or no. Are there not sad signs and symptoms, Pathognomonicall signs (as Physicians speaks) of this spiritual Lacisiude, this wearyness, this dangerous threatening disease among us?  
Consider,  
First, All those among us that are not weary of themselves are certainly weary of God. Those that are not weary of that burden of flesh they carry about with them, the body of Sin and Death, their sinful natures, their vile hearts that are so much estranged from God and His service, disframed for Communion with Him; That weight that presseth them down, and the Sin that easily besets them, Heb. 12. 1. That are not sick of themselves and their averseness and indisposition to God's service, are doubtless weary of God. For experience shows that the best of God's People have their weary fits; much of what we have spoken of weariness of God and His service, may be applied to the sincere faithful Servants of God at sometimes, and in some pangs of temptation; they have their weary frames, wherein they are ready to say, Behold what a weariness is it, Mal. 1. 13. But then they do not allow themselves in it, but judge and condemn and hate themselves for it. As Paul when he could not, by reason of indwelling sin, obey the Law of God perfectly, doth not fall out with the Law, as if it were too strict and severe, but takes part with it against himself: The Law is holy, and the Commandment is holy, just and good, and we know that the Law is spiritual, but I am carnal, sold under sin, Rom. 7. 12, 14. He doth not blame the Law for his occasional, accidental irritation of his corruptions, or for any rigour in condemning him for the transgression of it, or setting him hard tasks, impossible for him to perform as the Law exacts: But he approves and commends the perfect holiness and equity of the Law, and lays all the blame on his own flesh and sinful nature, and is quite weary of himself, Cries out, wretched man that I am, who shall deliver me from the body of this Death? Rom. 7. 24. So it will be with every faithful Servant of God in the case before us. He may be weary sometimes of God's service, but then he is weary of himself for it, weary of that weariness of God, falls out with himself on the account, is full of displeasure and indignation against himself, and his own wretched heart, abhors himself for such an unworthy frame, and reputes in dust & ashes: and indeed God will not leave his own Children to an allowance of themselves in such weary frames, but will reduce them to a true christian temper again by his Word, Spirit, Rod, one means or other. But now when a man is good friends with himself, loves himself, never fell out indeed with himself, never loathed himself; never was humbled to any purpose for his Original as well as Actual sins, never mourned for that wretched aversation of his heart from the Law and Service of God, was never weary of himself in that respect, we may be sure he is weary at the very heart of the holy God and his service. For a man's flesh and carnal heart cannot but be weary of God's service, it is so spiritual and holy, and he so unsuitable to it, and if he do feel this, grown under it as his burden: if he be not heartsick and weary of himself, you may be sure he is under the power of this spirit of weariness of God.  
II. All those that are not weary of the World and the service of it, are weary of God.  
This World and the things of it, were made for the service and accommodation of man in his way of serving God.  
Man had originally an Empire and Dominion over these creatures here below, they stood ready pressed to his service; he could command them in God's Name to do him service, and had free liberty to make use of them to the glory of God and his own comfort.  
But Sin hath inverted this Order, and brought confusion upon earth. Man is dethroned, and become a servant and slave to those things that were made to serve him, and he puts those things in his heart, that God hath put under his feet▪ Profits, Pleasures, Honours, these lusts of the World, are the Masters, yea the idols of sinful men: The life of their spirits is in these things. They find the life of their hand in these things, therefore they are not grieved, or sick and weary, Isaiah 57 10. These worldly things agree well with the frame of their hearts, they find satisfaction, sweetness, rest, happiness in these enjoyments.  
Is not this the condition of many am●ng us? 〈◊〉 the●e any secret search, or digging, (as the word is, Jer. 2. 34.) To discover this worldly spirit among us? doth it not lie above ground? Is it not very obvious? Have we not many proud, covetous, sensual professors? Would not blessed Paul, if he were here, weep over us, in this respect, that there are so many, whose God is their belly, whose glory is in their shame, and who mind earthly things? Phil. 3. 19 Was there ever a People that pretended so high to the service of God, and yet are so heartily engaged in the service of the World? Are we weary of the World? sure than it is not that we are weary of it, but even tire and weary ourselves in the service of it, and yet have never enough. Truly, those that are not weary of the World, so as to find no rest and satisfaction in it, and in the service of it, are certainly weary of God, and and so weary. That they have changed away their glory for things that do not profit: Our Saviour hath given us the reason of it, Math. 6. 24. No man can serve two Masters, for either he will hate the one, and love the other, or else he will hold to the one, and despise the other; ye cannot serve God and Mammon. A man will be weary of the service of God or the World.  
III. Those that are wearying God with their iniquities, and making Him to serve with their sins, are certainly weary of God.  
For thus the Lord brands His People, that He charges to have neglected His worship and been weary of Him. Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities, Isai. 43. 24. God is wearied by our unbelief, refusing His gracious offers and disregarding His message, Isai. 7. 13. They that are weary of God will weary God with their sins, and they that weary God, we may be sure are weary of Him, when men load God (as it were] with their sins, not of infirmity (for infirmities acknowledged and mourned for, do not weary God] but presumptuous sins impenitently persisted in, than they are wearying of God with their multiplied aggravated iniquities, who is pressed under them, As a Cart is pressed that is full of sheives, Amos, 2. 13. Those that love and delight in God's service, though they may grieve him now and then through infirmity, yet they will not continue a course of sin, to the wearying of God. Those are weary of God's service: that weary Him with their iniquities, and make Him serve with their sins. When men are weary of God's service they will either cast it off, or else will use the service of God, not to please and glorify God, but as a means to compass some inferior, carnal ends of their own.  
Thus too many Professors when Religion is in fashion, will make use of it to further their advancement and honour; yea, some can make use of God's Ordinances as Instruments of their revenge to wreak their malice or anger upon those that have offended them. This is to make God serve with their sins; yea, to serve their lusts, when men subordinate Religion, and make their profession of it subservient to their own base or worldly designs. And it is well if there be not very much of this among us. That whereas we should (as Austin saith) Frui Deo uti creaturis, enjoy God as our end and happiness, and use creatures as means in order to that end: We do invert the due order, and do frui creaturis et uti Deo, enjoy the creatures as our end and happiness, and use God and His service to further our enjoyment of created things, and as a means in order to that end; which is a very preposterous thing, and a great affront to the Lord to make Him a servant, an underling, quasi mancipium (as one saith upon the place] as it were a slave, to bear our burdens and serve our turns.  
IU. All those that are weary of the Image of God in His People that most resemble Him, are doubtless weary of God.  
David was a man that delighted in God's Law and Service, and followed hard after God, Psal. 63. 8. Hence he loved and delighted in those that were created after God's Image, and the more he saw of God in them, the more he loved them. The Saints on earth were the excellent Ones, in whom was all his delight, Psal. 16. 3. A companion of such, Psal 119. 63 As delight in man, because of God appearing in them is an evidence of greater delight in God; so weariness of men, because of what of God appears in them, is a certain sign of greater weariness of God Himself.  
Now is not this the frame, not only of profane persons among us, but of many Professors that they are weary of the power and practice of godliness in those that follow God fully, they despise and loathe and are weary of the Image of God in His saith, full Servants, could be glad to be rid of them, when they die lay it not to heart, but are secretly glad of it, because their lives and practices condemn them, and are a perpetual standing reproof of their loose, walking. It is well if we have not many Church-members of this spirit, that they are weary of the society of good People, and of communion of Saints, tired with their company, discourses, holy communication and conversation. Do not many of our formal, sensual Professors, that can typple and swill it, and keep vain company, and spend their time in idle chat, learn to deride and jeer the preciseness and holiness of better men than themselves? Do they not dislike and loathe the presence and fellowship of such persons, in whom much of God and His grace shines? I wish there be not that malignity in the hearts of many men; yea, many withered Professors among us, as will if the wheel turn and the Church interest sink, break forth into bitter persecution of the most pious and faithful Servants of God. Sure they that are weary of God in His People, are weary of God Himself.  
V. All those of whom God is weary, are undoubtedly, themselves., weary of God.  
The reason is, because when God hath called a People to His service, and conferred great privileges upon them, He doth not tyre and grow weary first. He is faithful and constant, and will never grow weary of them, as long as they hold to His service, and follow it hard with hearty love to it, vigour, alactity, zeal, constancy in it, but when they grow sick of His service, wanton and full of their privileges, than God hath reason to be weary of them.  
Now doth not the Lord seem to be weary of us? Do not His, dispensations speak as much? Doth He not carry Himself towards us, as if His very soul was loosened and disjointed from us? As the phrase is, jer. 6. 8. Time hath been when the Lord jesus, the Head, and King of His Church was held or bound in His galleries, Cantic. 7. 5. So taken with the Faith and Order, the Piety, Loyalty., Obedience, and service of His Church in this Wilderness, that He was delighted in communion and converse with them; loved to walk in the midst of these Golden Candlesticks, so tied to them by the bonds of love and delight, that he knew not how to part with them, or get loose from them; He was never weary of their company and sellowship. But is it thus with us at this day? Is there that presence of Christ with his Ordinances, that Power and Glory to be seen in the Sanctuary, that Convincing, Converting, Humbling, Sanctifying and Comforting presence of Christ among us that hath sometimes been? Is He not far from the hearts of many Professors? Doth not the spirit of Christ seldom visit the souls of men? As if the Lord said, It is enough, blessed Spirit, they are joined to their covetousness, sensuality, these and those idols, let them alone, strive no more with them. Do not many of God's People live in doubts, and darkness, and discomfort, and estrangement from God, that they can hardly tell when they had a vision of God, or meeting with Him in Prayer or other Ordinances? How little of God's work appears unto His Servants; and of His glory unto their Children? How few that believe the report of the Gospel, And to whom the Arm of the Lord is revealed? How few sound converted? Kindly broken and humbled, and drawn home to Christ? How little of God appears in the words and lives of men? Is not much of our glory departed from us? Doth not the glory of God seem to be removing gradually and yet sensibly from us? Yea, doth not the Lord threaten to break up house and be gone? Is not the axe laid to the root? Do not foundations shake? Doth not the Lord hide Himself from us, set darkness in our paths, leave us to our own counsels, take part with adversaries, and shine upon their counsels, frown upon us and threaten us with a total departure of His presence and glory from us? Time was when the Lord watched over His vincyard of red wine, watered it, and kept it night and day, lest any should hurt it; was a Founder and Protector of His Plantation, and they that would have devoured us offended, and evil came upon them.  
Verily God hath been a good God unto New England, our very enemies themselves being judges. The growth and prosperity of this Plantation hath been the admiration of all, the eyesore and envy of adversaries. But doth not God change His dispensation? And may we not be sure it is not from any sickleness, unfaithfulness, inconstancy in God, but occasioned by a sad change in us? Were not many ready to say of our worthy Predecessors, when they were laying our foundation, as Sanballat said of the jews, when they were building the wall of jerusalem, Nehem. 4. 2. What do these feeble People? But did it not quickly appear that the Lord was with them? Did not the work here prosper even beyond the faith and expectation of His Servants that followed Him into this Land, which God Had espied out for them? But doth not God seem to be about to break down what He hath built, and pluck up that which he hath planted? Are there not many sad tokens of His weariness of us? And is not this a demonstration of our weariness of God? May not the Lord say, Hear, O Heavens, and give ear O earth, I have nourished and brought up Children, and they have been weary of their Father, weary of the only best friend they have in the World? We have little reason to be offended or wonder at Gods withdrawing, hiding, frowning, threatening to be gone from us, considering our weariness of Him.  
The wonder is, He hath waited and spared so long such an unworthy People: Let us therefore search and try our hearts and ways Be not deceived, God will not be mocked with shows and outsides, empty and lazy professions: His eyes are upon the heart, and if there be heart-weariness of God among us, God will not endure it.  
But how happy would it be for the Professors of New-England, if now at last they would examine their hearts, judge themselves for this unreasonable, inexcusable weariness of God, recover themselves from under the prevailing power of this spirit and frame of weariness of God's service, and stir up themselves, and to take hold of God, when He is ready to be gone from us, and follow hard after Him in a course of hearty service and obedience: Then would the Lord repent of what He is threatening to do unto us, restore His wont glorious presence, Be to us a place of broad Rivers and Streams, for necessary defence, and plentiful supplies of all comforts.  
Then would the Lord be a wall of fire round about us, and the Glory in the midst of us: Yea, then should our eyes see our Jerusalem, a quiet Habitation, a Tabernacle that shall not be taken down, not so much as one of the Stakes removed, nor any one of the Cords thereof broken, Isaiah, 33. 20.  
FINIS.   

ERRATA.  
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