AN ALARM TO AWAKE Church-Sleepers.  
Describing the Causes, discovering the Dangers, prescribing Remedies for this Drowsy Disease.  
Publisped, perused, & amended for the benefit of all those that are either infected herewith, or in danger so to be.  MATH. 26.40. 
What, could ye not watch with me one hour?  
LONDON: Printed for Matthew Symmons in Goldsmith's Alley in Red-crosse-street. 1644.   

To the careful and conscionable hearer of God's Word, comfort in the meditation of these Scriptures.  
BLessed is the man that heareth me, 
Prov. 8.34  watching daily at my gates watching at the posts of my doors,  
The ear that heareth the reproof of life abideth among the wise. 
Prov. 16.31   
To him will I look that is poor, 
Esa. 66.2.  and of a contrite heart, and trembleth at my Word.  
Blessed are your eyes, 
Matth. 13.16.  for they see; and your ears for they hear.  
Unto you that hear, 
Mar. 4.24.  shall more be given.  
Verily, 
〈◊〉. ●. 24.  verily, I say unto you, He that heareth my Word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death to life.  
He that is of God, 
Joh. 8.47  heareth God's Word.  
My sheep hear my voice, 
Jo. 10.27.  and I know them, and they follow me.  
Faith cometh by hearing, 
Ro. 10.17  and hearing by the Word of God.  
Receive with meekness the engrafted Word, 
jam. 1.21  which is able to save your souls.  
Who so looketh into the perfect law of liberty, 
jam. 1.25.  and continueth therein, he being not a for getfull hearer, but a doer of the work, this man shall be blessed in his deed.  
As newborn Babes desire the sincere milk of the Word, 
1 Pet. 2.2.  that ye may grow thereby.  
Behold, I stand at the door, 
Rev. 3.20.  and knock. If any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me.   

To the drowsy sluggard, watchfulness, upon the perusal of these Scriptures.  
But my people would not hearken unto my voice: 
Psal 81.11  and Israel would none of me.  
So I gave them up unto their own hearts lust, 
12.  and they walked in there own counsels.  
Because I have called, 
Pro 1 24, 25, 26, 27, 28.  and ye have refused, etc.  
I also will laugh at your calamity, etc.  
How long wilt thou sleep, 
Prov. 6.9.  O sluggard? when wilt thou arise out of thy sleep?  
This is a rebellious people, 
Isa. 30.9.  lying children, children that will not hear the Law of the Lord.  
What meanest thou, 
jonah 1.6.  O sleeper.  
This people's heart is waxed gross, 
Mat. 13 15  and their ears are dull of hearing, etc.  
He that rejecteth me, 
joh. 12.48  and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day.  
And there sat in a window a certain young man, named Eutychus, 
Act. 10.9.  being fallen into a deep sleep, and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.  
Awake thou that sleepest, 
Eph. 5.14.  and arise from the dead, and Christ shall give thee light.   

To the careless hearer, hearing ears.  
Keep thy foot when thou goest to the house of God, 
Eccl. 5.1.  and be more ready to hear, then to give the sacrifice of fools.  
Watch and pray, 
Mat. 26.41  that ye enter not into temptation.  
Take heed, what you hear. 
Mar. 4 24.   
Not the hearers of the Law, 
Rom. 2.13  are just before God, but the doers of the Law shall be justified.  
To day if you will hear his voice harden not your hearts. 
Heb. 3.7.   
Be ye doers of the word, 
Jam. 1.22.  and not hearers only, deceiving your own souls.   

A Table of the several Chapters of this Treatise, and matters contained therein.  

The Contents of the 1. Chap.  
Sleep properly taken, what it is, pag. 1. Whence it cometh. 2. the Author thereof, ibid. How needful it is, 3 4. Ordinary when lawful, 5. when unlawful, 6. Extrordinary occasions through means, natural, 7. supernatural, 8. Sleep figuratively taken, in respect of the godly, 9, 10. in respect of the ungodly, and that as well for sin, (considered both in general, 11. (where divers resemblances are set down, between sleep and sin, 11, 12, 13, 14, 15, 16, 17, 18.) and in particular, 19) as the effects of sin, 20. in respect of the godly and ungodly jointly considered, 21. wherein the death of the godly and ungodly agree, 21, 22, 23, 24, 25, 26. wherein they differ, 27, 28, 29, 30, 31. Sleep how taken in this Treatise, 32.   

The Contents of the 2. Chapter.  
Eight Reasons showing and proving the utility and necessity of this Treatise, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42.   

The Contents of the 3. Chap.  
The causes of Church-sleeping, from Satan, who bringeth the same to pass six several ways, 43, 44, 45. from ourselves, through floathfulnesse, 46 carelessness 47. intemperancy, ibid. and 48. hatred of the Preacher, 49. disesteem of the Word read or preached, 49, 50 Disobedience unto the admonitions and reproofs of the Word, 51. shamelessness, ibid. inconsiderateness, 52. want of God's fear, 53. custom and willingness, 54. From others, both Preachers, in sundry particulars, 55. and people, both through commission, 56, and omission 57   

The Contents of the 4. Chap.  
Arguments against Church-sleeping, from God, in five particulars, 59, 60, 61, 62. from the Word in respect of its dignity diversely evidenced, 63, 64, 65, 66. necessity 67. utility, 68, 69, 70, 71, 72. from the Preacher in five particulars, 73 from the Congregation in two particulars, ibid. and 74. from the place of meeting in four particulars, ibid. and 75. from the end of coming, 76. from the time in fix particulars, 77. from Satan in four particulars, 78, 79 80. from ourselves in nine particulars, ibid. and 81, 82, 83, 84. from sleep, ibid. from sleepers in ten particulars, 85, 86, 87.   

The Contents of the 5. Chap.  
Objections for Church-sleeping answered, being taken from the sin itself, as that it's no great sin, 88, 89, 90. its ordinary and usual, 91, 92. it's not hurtful to others, 93. it's not so bad as some others committed at Church by them that are awake, ibid. it's not done of set purpose, 94. it's there but a napping, 95. from the persons committing it, such as are accustomed hereunto, 95 are old and weak, 96. watch on the other days of the week, and labour hardly, 97, 98. rose that day very early, 99 have far to Church, sit far from the Pulpit, etc. 100 think they may get up at another time, or at home, what they then lose, 101, 102. of the precifest sort, 103. from the Preacher, alleged to be no Scholar, 104 105, 106. to live scandalously, 107. to have done his Neighbour wrong, ibid. to continue long in his Sermons, 108. from the matter delivered, alleged to be not worth the hearing, 109, 110. the same before insisted upon, 111, 112. invective, 113, 114. frequently of hell and damnation, 115, 116. erroneous and heretical, 117. that wherewith his hearers are already acquainted, 118 unprofitable and not tending to edification, 119. from the persons reproving it, such as have little to do, 120. such as are herein most faulty, ibid.   

The Contents of the 6. Chap.  
To avoid Church-sleeping, we must, before we come to Church, take notice of god's goodness in affording his Word, 122. consider for what cause, and to what end we go to Church, ibid. observe our natural constitution, 123. labour for a true hatred and detestation of this sin, 124. hunger after the Word, 125. (where we have the means prescribed whereby to attain hereunto, 126) resolve to attend unto the Word, and make conscience thereof, 127. use the creatures sparingly, 128. consider whither we are a going, etc. 129. pray for the Preacher, ourselves, and the Word, ibid. An objection answered, 130. When we come to Church, we must, in general, take heed to our affections, 131. get our eyes anointed with eyesalve, and our ears opened, ibid. be possessed with God's fear, 132, 133. be persuaded of the benefit we may get by the Word read or preached, 134. call to mind that there will be store of witnesses to rise up against us, if we shall thus sin, 135. In particular, in hearing we must use attention, 136. intention, 137. retention, 138. devotion, ibid. subjection, ibid. discretion, 139. means to perform those in five particulars, 139, 140, 141. After we are come from Church, we must use examination, 142. meditation, 143. repetition. ibid. conference, 144. practice, ibid.   

The Contents of the 7. Chap.  
The application of the foregoing discourse for reprehension, and that both of Preacher in two particulars, 145. and people in seven particulars, 146, 147, 148, 149, 150, 151, 152. for exhortation unto Preachers, 153, 154. unto people, 155, 156, 157, 158, 159, 160.    

Errata.  
FOr ceased, read ceaseth, pag. 10. l. 7. f. either, either's, 20.25. f. appointed, applied, 46.6. add evidenced, 63.9. put out it, 84.24. for good r burt, 98.5. f. their, there, 103.28. add so, 110.13. f. wistest, wiltst, 115.18. f. 6, read 5.141.27. f. cut, call, 152.14.   

THE DROWSY DISEASE. Or, An Alarm to awake Church-sleepers.  

CHAP. I. The several kinds of sleep: and what-kinde is here treated of.  
Sleep (as it is referred to man) is used in Scripture, 
The several kinds of sleep.  either properly, or figuratively.  
Properly, 
The proper acception thereof.  for that natural rest which God hath appointed for the continuing and moistening of natural heat; the refreshing of the wearied spirits; the quickening and strengthening of the weak members, and the preservation of wearied Nature.  
It is occasioned by vapours and fumes rising from the stomach to the head, 
Whence it cometh.  where through coldness of the brain they become congealed, and so stop the conduits and ways of the senses, that they become unable to execute their office, and may seem for a time to be tied and bound up, which is therefore not without cause termed of some: 
Arist. de some. & vig.  The bond of the senses.  
Hereof the Lord is the Author (even the Father of lights, 
The Author thereof. jam. 1.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homer. Mat. 5.45.  from whom every good gift, and every perfect gift cometh down) who (as he maketh his Sun to rise on the evil, and on the good, and sendeth rain on the just, and on the unjust) equally communicated this blessing to good and bad, yet is it not more common than necessary, for, It helpeth and perfecteth digestion, 
How needful it is.  recovereth strength, refresheth the body, reviveth the mind, pacifieth anger, driveth away sorrow, and bringeth the whole man to good state and temperature, according to that of the Poet; 
Thou rest of things, 
Somne, quies rerum, placidissime Somne Deorum, etc. Ovid. metant. lib. 11. Translated by Mr. G. Sandys.  most meek of all the Gods:  
O sleep, the peace of minds, from whose abodes  
Care ever flies: restoring the decay  
Of toyle-tired limbs to labour-burdening day.   
Yea, as without this man could not consist, (for 
There is no creature that can always last, 
Quod care● alternâ requie durabile non est, Ovid, Epist. 4.   
Which wholly of his sleep is dispossessed.)  So for the fruition thereof, he hath in a manner no less time allotted unto him, then for the works of his calling (for this craveth the night, 
Psal. 104.23  as those the day) yea as it is used, or rather abused, 
Pars humanae melior vitae, Senec.  it is the better part of man's life, during the continuance whereof (which is at the least the one half of man's life) there is no difference between masters and servants, kings and beggars; 
Dimidio vitae nihil differunt foelices ab infoelicibus. Eras. Chil.  Croesus and Codrus. as well those as these entertaining the same; or rather with a kind of willing unwillingness, nill they, will they, subjecting themselves hereunto. Hereof another Poet speaking to, and of sleep.  
Thou charm to all our cares, 
Tuque o domitor, somne malorum, requies animi, etc. Senec. Her. fur. act. 4. translated by Master G. Sandys.  that art  
Of human life the better part:  
Wing'd issue of a peaceful mother,  
Of rigid death, the elder brother:  
Father of things, the life of port:  
The day's repose, and night's consort.  
To Kings and vassals equal free,  
The labour-tired refreshed by thee.  
Who man (whom death doth terrify)  
Inur'st continually to die.  
This is either ordinary, 
The kinds of sleep properly taken. Sleep, when lawful.  or extraordinary.  
Ordinary, lawful, or unlawful.  
Lawful, when  
1. Seasonable, as in the night, implied in that of the Psalmist. Man goeth forth to his work, 
Psal. 104 23 1 Thess. 5.7.  and to his labour until the evening. And, in that of the Apostle, They that sleep, sleep, in the night. So in the time of weakness, sickness, and such other bodily infirmities, whether it be by day, or night.  
2. Moderate: Not so short, as that thereupon our health is endangered, or so long, as that thereby we are hindered from the duties of our Calling.  
3. Sanctified by prayer, without which no creature of God is to be received. 
1 Tim. 4.4, 5.   
4. Occasioned by the works of our Calling. 
Eccles. 5.12.   
5. Our souls are awake in the meditation of heavenly things; 
Isa. 26.9. Gen. 28.12. Cant. 5.2.  as it was with jacob, and the Spouse in the Canticles, if that may be understood of bodily rest.  
6. We are thereby the more fitted for the works of our calling. 
When unlawful.   
Unlawful, when.  
1. Unseasonable, as at prayer, and the preaching of the Word, 
Col. 4.2. jam. 1.19.  for we are to watch in the one, and be swift to hear the other.  
2. Jmmoderate, as the sluggards in the Proverbs; 
Prov. 6.10.  Yet a little sleep, a little slumber, a little folding of the hands to sleep.  
3. No blessing of God is craved thereupon, which is too too usual with most.  
4. Following upon the Commission of sin, as theirs, of whom Solomon, They sleep not, except they have done mischief, and their sleep is taken away, unless they cause some to fall.  
5. Our souls during the continuance thereof satiate themselves with the seeming pleasures of sin, whereof our usual dreams may sufficiently inform us.  
6. We become thereby the more strengthened to continue in sin, and to commit the same.  
Extraordinary, 
Natural means occasioning extraordinary sleep.  occasioned either through natural, or through supernatural means.  
Natural, through  
1. Care, and grief, as was that of the Disciples. 
Luk. 22.45.   
2. Weariness, as was that of Sisera's. 
Judg. 4.21.   
3. Long watching, as was that of Eutychus. 
Act. 20.9.   
4. Intemperance, as was that of Noah's. 
Gen. 9.24.   
5. Labour, according to that of the Preacher; 
Eccles. 5.12.  The sleep of a labouring man is sweet, whether he eat little or much.  
6. Heat, as was that of Ishbosheth. 
2 Sam. 4.5.   
7. Artificial Potions made of Poppy, Lettuce, etc. which is brought to pass, sometimes for a good end, as when means are used to bring sick, weak, and aged persons into a sleep; Sometimes for a bad, as when Dalilah made Samson sleep, 
judg. 16.19.  that she might betray him into the hands of his enemies.  
Supernatural, as which cometh immediately of God, and that sometimes on the godly, as on Adam, 
Gen. 2.21. Gen. 15.12.  when Hevah was form; and on Abraham when God confirmed his promise to him by a vision; Sometimes on the ungodly, as on Saul, 
1 Sam. 26.12  when David took his Spear, ad the cruse of water which stood at his bolster.  
Figuratively, 
The acceptions of sleep  and that as well in respect of the godly, 
figuratively taken in respect of the godly.  and the ungodly severally, as in respect of both jointly considered,  
Severally, In respect of the godly.  
1. For abundant prosperity, tranquillity, peace of conscience; quietness, and rest of mind, void of carking care, and free from such distractions, as during the state of Nature disquiet the whole man; I laid me down and slept, said David. 
Psal. 3.5.  And again, 
Psal. 1 27.2.  He giveth his beloved sleep. Agreeable herreunto is that of Ezekiel, 
Ezech. 34.2  They shall dwell safely in the wilderness, and sleep in the woods.  
2. For a spiritual slumber, and drowsiness in the mind and heart touching heavenly things, occasioned through abundance of peace and pleasures, wherewith a Christian may be at sometimes so overtaken, as that (though bodily awake) with David he falleth into the sleep of sin. 
2 Sam. 11.4.  Such was the Spouses slumber. 
Cant. 5.2.  I sleep (saith she) but my heart waketh. Such also the slumber, even of the five wise virgins. 
Mat. 25.5.  When the Soul (either through carelessness, or by reason of some temptation) ceased from good, then doth it thus sleep. Hereof what one is there, which may not justly complain? How often doth man seem unto himself, wise, just, humble, rich in grace? how often goeth he on in his vanity glorying in the multitude of his spiritual riches, and saying in the pride of his heart, 
Rev. 3.17.  I shall not be moved for ever, I am rich and increased with goods, and have need of nothing? but when he shall awake, he will be ashamed of such fancies and dreams. 
The ungodly for sin, considered in general.   
In respect of the ungodly, and that as well for sin, as the effects of sin.  
Sin, considered both in general, and in particular.  
In General. As in that of the Apostle. 
Rom. 13.11.  Now it is high time to awake out of sleep. And again; 
Eph. 5.14. 1 Thes. 5.6.  Awake thou that sleepest. And again, let us not sleep as do others. Neither is it without especial cause that sin is thus expressed, 
Resemblances between sleep and sin.  there being indeed between sin and sleep, no small resemblance as may thus appear.  
1. Sleep is natural to the body: so is sin to the Soul. Naturally, 
Gen. 6.5.  every imagination of the thoughts of our hearts is only evil continually. We leave the paths of uprightness to walk in the ways of darkness: 
Prov. 2.13.14. Isa. 5.18.  we rejoice to do evil, and delight in the frowardness of the wicked, we draw iniquity with cords of vanity, and sin as it were with a cart-rope.  
2. Sleep steals upon man as it were by degrees, so in like manner doth sin. Suggestion produceth delight. Delight, consent; Consent, act; Act, the habit thereof.  
3. Man being overtaken with sleep, fears no danger, be it never so near, never so great, as the examples of Ishbosheth, 
2 Sam. 4.6.  and jonah witness; so sin driveth into security. 
jonah 1.5.  We have made a covenant with death (said some in the days of Esay) and with hell, 
Isa. 28.15.  are we at an agreement; when the overflowing scourge shall pass through, it shall not come unto us. Agreeable hereunto is that of the Lord by Amos, 
Amos 9.10.  All the sinners of my people shall die by the sword, which say the evil shall not overtake, nor prevent us, of whom Zephaniah; 
Zeph. 1.12. Luk. 17.27, 28.  They say in their heart: The Lord will not do good, neither will he do evil. Of this sort were the old world, and Sodomites.  
4. A man given to sleep, doth for the most part retire himself from the company, society, and fellowship of others, to some one corner or other, that so neither himself may be perceived, nor his rest disturbed. 
Lycost. Theat. vitae humanae.  Such a one also neither affecteth light, nor noise, as Sibertus, who banished dogs, and tradesmen from the place of his residence, lest thereby his sleep should be broke, agreeable unto the Poet's description of sleep in these words; 
Near the Cimmerians, lurks a cave, 
Est prope Cimmerios longo Spelunca recessu, mons cavus, etc. Ovid. Met. 11. Translated by Master G. Sandys.  in sleep  
And hollow hills; the mansion of dull sleep.  
Not seen by Phoebus, when he mounts the skies  
At height, nor stooping: glooming mists arise  
From humid earth; which still a twilight make  
No crested fowls shrill crowing here awake  
The cheerful morn, no barking sentinel  
Here guards, nor geese, who wakeful dogs excel.  
Beasts tame, nor sauge: no windshaken boughs,  
Nor strife of jarring tongues, with noises rouse.  
Secured ease, etc.   
So sinners (if not past shame) do especially in secret commit their villainies. 
Ezech. 8.10.  
Gen. 4.8.  Cain getteth his brother out into the fields, and then slayeth him. 
Josh 7.21.  Achan hideth his stolen goods. Gehezi without the knowledge of his Master (as he conceived) taketh money and raiment of Naaman, 
2 King. 5.24.  and they that are drunk (saith the Apostle) are drunk in the night. 
1 Thes. 5.7.  And lest they should not thus sleep long enough, and safe enough, they stop the light of the Word, put out the light of their own consciences, and forbidden even those whose office it is to awake them out of sleep, to awake them till they please. 
jer. 44.16.  As for the word which thou hast spoken to us in the name of the Lord, 
Amos 7.12, 13.  we will not hearken to thee, said the people unto jeremiah, O thou Seer (said Amaziah unto Amos) go flee thee away into the land of judah, and there eat bread, and prophesy there, but prophesy not again any more in Bethel, for it is the king's Chapel, and it is the Kings Court. Yea, as a man being asleep, doth for the most part take it ill, when he is awaked; so a sinner when he is called upon to forsake his sins; 
Prov. 6.10.  yet a little sleep (saith he) a little slumber, a little folding of the hands to sleep. The time is not come, 
Hag. 1.2.  the time that the Lords house should be built, said the people unto Haggai. Hast thou found me, 
1 King. 21.20.  O mine enemy, said Ahab unto Elijah. If john the Baptist say unto Herod, 
Math. 14, 3.4.  It is not lawful for thee to have thy brother Philip's wife; he will lay hold on him, and put him in prison. If Paul reason of righteousness, temperance, and judgement to come; Felix will tremble, and answer, 
Act. 24.25.  Go thy way for this time, when I have a convenient season, I will call for thee. If Micaiah detect the forgery and falsehood of Zedekiah, Zedekiah will smite him on the cheek, 
1 King. 22.24.  saying, Which way went the Spirit of the Lord from me to speak unto thee?  
5. Sleep, during its continuance, hindereth and letteth men, even from the Performance of civil offices, as the Soldier from fight, the Labourer from working, the Carpenter and Mason from building, and the like; so cannot we by reason of sin perform any thing which is acceptable to God (though the same be in itself lawful and warrantable) till we be raised therefrom. 
Psal. 50.16, 17.  What hast thou to do (saith God unto the wicked) to declare my statutes, or that thou shouldest take my Covenant in thy mouth? Seeing thou hatest instruction, and castest my words behind thee. 
Jsa. 1.11  To what purpose is the multitude of your sacrifices unto me? (saith the Lord, unto his people) I am full of the  offering of rams, 
Jsa. 1.15.  etc. your hands are full of blood. 
Gen. 4.5.  As Cain could not offer up an acceptable sacrifice unto God, being asleep in sin; so whilst it goeth over our souls, binding up the faculties of the same, and bringing an heaviness, or rather deadness into all the powers thereof, we are altogether unfit to go about the actions of an holy life. Hence cometh it to pass, that the mind never thinketh seriously of God: the conscience never or seldom accuseth for sins committed: the will never or seldom willeth that which is truly good: the affections seldom or never are moved at God's word or works, yea, so long as it beareth sway over us, we can neither pray aright, hear the Word aright, nor rightly perform any other duty.  
6. In sleep we do often conceive our condition to be better, than indeed it is. The poor man dreameth of riches, the sick of health, the imprisoned of liberty, the hungerstarved of dainty fare, delighting themselves with a kind of content, in the (imaginary) fruition of these things. So doth a sinner bless himself in his course. I am (saith Babylon) and none else beside me: 
Jsa. 47.8.  I shall not sit as a widow, neither shall I know the loss of children. 
Luk. 12.19.  Soul (said the rich man in the Gospel, to his own soul) thou hast much goods laid up for many years, 
Luk. 18.11.  take thine ease, eat, drink, and be merry. God I thank thee (said the vainglorious, self-conceited, hypocritical Pharisee) that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. 
In particular.   
In Particular  
1. For carelessness. Sloth and negligence whether in Pastors, 
Isa. 56.10.  or people. His watchmen are blind (saith Esay) they are all ignorant: they are all dumb dogs, they cannot bark, sleeping, lying down, loving to slumber. 
Hos. 7.6.  Their baker sleepeth all the night, saith Hosea. But while men slept (saith our Saviour) his enemy came, 
Mat. 13.25.  and sowed tares among the wheat, and went his way. 
Prov. 6.9.  How long wilt thou sleep, O sluggard? (saith the Wise man) when wilt thou arise out of thy sleep?  
2. For whoredom or uncleanness. Come (said Lot's eldest daughter unto her sister) Let us make our father drink wine, 
Gen. 19.32.  and we will lie (or sleep) with him, that we may preserve seed of our father.  
The effects of sin. 
The effects of sin.   
1. 
Eph. 4.19.  On the Soul (even in this life) a spiritual lethargy or deadness of heart by the custom of sin, when as the heart is made past feeling, and altogether senseless, through continuance, therein. Whereof Isaiah, 
Isa. 29.10.  For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes.  
2. Perpetual and irrevocable destruction, 
Psal. 76.5. Psal. 13.3.  whereof the Psalmist, The stouthearted are spoilt, they have slept their sleep. And again, lighten mine eyes, lest I sleep the sleep of death. 
jer. 51.39.  So the Lord by jeremiah, In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the Lord.  
jointly, 
The godly and ungodly jointly considered.  in respect both of the godly and ungodly, either death being by sleep significantly expressed.  
The godlies, 
1 King. 2.10  as David slept with his fathers. 
joh. 11.11. Mat. 27.52.  Our friend Lazarus sleepeth, and the graves were opened, and many bodies of saints which slept arose. The ungodlies, 
1 King. 14 20 1 King. 15.8 1 King. 16.6.  as jeroboam slept with his fathers. Abiam slept with his fathers. Baasha slept with his fathers, etc.  
Quest. Quest. But as David of Abner, 
2 Sam. 3.33.  (died Abner as a fool dieth?) Is there no difference between those, and these, (the godly and the ungodly) in death?  
Ans. In some respect there is no difference at all, 
Sol.  according to that of Solomon; 
Eccles. 2.16.  How dieth the wise man? as the fool. But in others very great, according to that of the same Author. 
Prov. 14.32.  The wicked is driven away in his wickedness, but the righteous hath hope in his death.  
Their agreement consisteth in these particulars. 
Wherein that death of the godly and wicked agree.   
1. Our beds represent our graves: the sheets wherein we lie our winding-sheets, wherein were shall be wrapped. The  that lie on us, the clods of earth that shall be cast upon us, when we are laid in our graves, yea as they that are asleep are for the time void of care, and insensible either of joy or pain, neither being affected with the miseries of others to mourn with them, nor with their prosperity to rejoice with them, but (having their eyes bound up from seeing, their ears from hearing, as their other senses from the execution of their several functions) are wholly ignorant of things done about them, so is it with those that are dead. To this purpose Job, 
Job 3.12, 13.  Why did the knees prevent me? or why the breasts that I should suck? for now should I have lain still, and been quiet, I should have slept, then had I been at rest. And Isaiah tells us, 
Isa. 63.16.  that now Abraham is ignorant of us, and Israel doth not acknowledge us. Hence it is, 
job 7.2.  that as a servant earnestly desireth the shadow, and as an hireling looketh for the reward of his work, so not a few do daily gape for death, that thereby they may be freed from their troubles. It is now enough, O Lord, 
1 King. 19.4  (said Elijah) take away my life, for I am no better than my fathers. 
Jonah 4.3.  Take I beseech thee my life from me (said Jonah) for it is better for me to die, then to live. And in those days (saith 8. John, 
Rev. 9.6.  namely when unto the locusts, that came out of the bottomless pit, power was given to torment those men which have not the seal of God on their foreheads) shall men seek death, and shall not find it, and shall desire to die, and death shall fly from them. Agreeable hereunto is that of Philo; 
Anton. & Max. ser. de somno. Aelian. lib. 2.  who being asked what sleep was, answered, The image of death, and rest of the senses; and that of Gorgias, who being very aged, and ceiling deadly sleep or death to creep on him, unto a friend, who asked him how he did, answered, 
Bras. lib. 6. cap. 8.  Sleep now beginneth to commend me unto his brother, and that of Epaminondas who having slain one of the watch whom he found sleeping, thus justified his fact, Such a one, as I found him (saith he) I have left him. 
Eustat. ad Hom. Ibid. Tertull. de anima, Chrys. ad pop. of't. homil. 5. Arist. lib. 19 de animal.  To this purpose is it, that of some sleep and death are said to be brethren or cousin-Germans, Sleep Death's lookingglass, death a sleep longer than usual, yea sleep a kind of middle thing between death and life.  
2. Sleep as it is common to all men, and cannot be driven away or avoided of any, how sparing soever, or well-spenders of time, 
Heb. 9.27. Rom. 5.12. Psal. 89.48.  so it is appointed unto him once to die. Death passeth upon all men, and what man is he that shall not see death?  
3. Sleep, though usually it cometh by degrees, as after labour, meat, weariness, watching, and the like; yet doth it often steal on men at unawares; So death though usually, 
1 King. 13.24.  and by course of nature it followeth sickness as the forerunner thereof, yet seizeth it often on men both good and bad on the very sudden. 
Act. 5.5.10.  So did in on the man of God that came unto Bethel, so on Ananias and Sapphira, 
Luk. 12.19.20.  Then said God unto the rich man; Thou fool, this night shall thy soul be required of thee, when he had said unto his soul; Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry.  
4. Sleep is proper to the body, not the soul, 
Cord vigilamus, etiam cùm corpore dormimus, Aug. de verb. dom. Ser. 22. Isa. 26.19.  (for even then are we to be awake in soul, when we sleep in body) so dieth man in respect of his body, not his soul. Though the body rests and dwells in the dust of the earth, yet doth not the soul so rest. The dust (that is the body) returneth to the earth, 
Eccles. 12.7.  as it was, and the spirit returneth unto God, who gave it; 
Anima quieti nunquam succedit. Tertul. de anima.  yea, if the soul do yea, if the soul do not now sleep, whilst it is in the prison of the body, much less shall it, being freed therefrom. As the souls of the godly are carried into heaven, 
Luk, 16, 22.  so are the souls of the ungodly into hell, either's body's in the mean time remaining in their graves. 
Hist. Florent. lib. 7.  As Cofimo the Florentine to some Rebels that sent him word they slept not, answered, that he believed the same, because their sleep was taken from them. So may it be affirmed of men's souls, that as here they cannot sleep, so hereafter they cannot die.  
5. Sleep, though it be of longer continuance with some, then with others, yet lasteth it not always with any; even the sluggard being at the length awaked, or awaking therefrom, so death must at the last restore her dead, how long soeverthey have been under the power, and in the possession thereof, 
1 Cor. 15.52.  For the trumpet shall sound (saith the Apostle) and the dead shall be raised incorruptible, and we shall be changed. Agreeable hereunto is the of S, john; 
Rev. 20.13.  And the sea gave up the dead which were in it, and death and hell delivered up the dead which were in them.  
The difference between them in these. 
Wherein they differ.   
1. Though such as are asleep may of shall awake, yet doth not their awaking prove alike comfortable (for Pharaohs Butler was restored, and his Baker hanged, according to josephs' interpretation of their dreams.) So both the ungodly and the godly die, yet doth not either death prove advantageous. 
joh. 5.28.  The hour is coming in the which all that are in the graves shall hear the voice of the Son of man, and shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation, Saith our Saviour himself; All the ten virgins which slumbered (as well the wise as the foolish) arose, 
Mat. 25.7.10.12.  but the wise only went in with the Bridegroom unto the marriage, the others being excluded; Depart from me ye cu●sed, 
Mat. 25.34.41.  shall it be said unto the wicked on the day of judgement; but unto the godly, Come ye blessed of my Father. 
1 Cor. 15.56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. ad Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A●●est.  Unto these death is not as death (as having the sting thereof removed, which is sin) but as a sweet sleep, unto those it is otherwise: even of fearful things the most fearful. Those lose, but these gain thereby, a palace for a prison, rest for labour, liberty for bondage, God for men, the company of Angels for the company of sinners, and finally, heaven for earth.  
2. As sleep proveth unto many fatal, wherein they die, and from which they never rise; so unto the ungodly the death of the body is a forerunner of that second death, the death both of body and soul; under which they shall lie world without end. But it is not so unto God's children. Thereby is put an end unto all their miseries, 
Rev. 14.13.  for they rest from their labours, neither do they hunger any more, or thirst any more, and all tears are wiped from their eyes. Thereby are they freed from all sorts of sins: 
Rom. 6.7  (for he that is dead is freed from sin) thereby from the being of sin: from the infection of sin: from the guilt of sin: from temptations unto sin: from the authority, dominion, and rule of sin: from the imputation of sin: from the reward or dangerous effect and consequents of sin, and that wholly, fully, perpetually. Thereby from all sorts of crosses. Thereby from all sorts of fears. Thereby from all sorts of cares; In a word, thereby freed from all sorts of evil, past, present and to come. 
Psa. 57. 1●  They lie down in sure and certain hope of resurrection to eternal life, 
I Cor. 15.42 43, 44.  Their bodies are sown in corruption, but raised in incorruption, sown in dishonour, but raised in glory; sown in weakness, but raised in power; sown natural bodies, (as many go heavily to bed) but raised spiritual bodies, when through the glorious beams of the Sun of righteousness shining on them, they shall fully recollect both their spirits and strength, in all which respects that of Solomon may be applied unto them, that Their day of death is better, than the day wherein they were borne.  
3. As every one is not alike willing to sleep, especially such as are unusually terrified by dreams; so neither are all alike willing to die. The godly wait for death: 
job 7.14.  All the days of my appointed time will I wait (saith job) till my change come; yea, 
job 14.14.  with the Apostle desire to be dissolved, 
Phil. 1.23. Heb. 9.27.  and to be with Christ, But the ungodly whose consciences tell them that after death cometh judgement, 
Act. 24.25.  do with Foelix tremble at the very mentioning thereof: yet (how loath soever to undergo it, what pains or charges soever they are at, when they feel it or fear it approaching to remove it and put it off) do most of them even willingly (as it were) through intemperancy, incontincencie, carking cares, and such like courses bring it upon themselves.  
4. As through sleep they that are in misery are fitted and enabled to undergo more misery, and they that are in a good condition become capable of more happiness, so through death are the ungodly, as it were, fitted for hell, the godly for heaven; those for unconceivable misery, these for unspeakable happiness.  
Take we it in this Treatise in its proper signification, 
Sleep how taken in this Treatise.  but for such a sleep as is altogether unlawful, howsoever ordinary and common, for then to sleep, when we ought to be swift to hear, and then to be drowsy, when it concerns us to be most vigilant (as at the preaching of the word, and prayer) who will not judge the same unreasonable, and so neither lawful nor warrantable.  
Be this then, this unreasonable, unlawful, unwarrantable kind of sleep, or rather sleeping evil (sleeping at Church) this inordinate, ordinary bodily drowsiness, I say, whereby the Word read or preached becometh wholly ineffectual, and no blessing from God, but rather an undoubted curse can be expected thereupon, the subject of this discourse.   

CHAP. II. How convenient and necessary it is to handle this Argument.  
NEither needs any to wonder that this should be meddled withal, 
Reason's showing the utility, and necessary of this Treatise.  or conceive him to have little to do, unless to keep himself awake, which busieth himself about such a sleepy subject. These with the like warrantable reasons will (questionless) justify our proceeding.  
1. Because this is by most not otherwise (if at all) meddled withal, then by a bare cursory speaking against it, and that not of set purpose, but occasionally upon the view of some one or other sleeping; yea, and that but in general terms, which how fruitless and ineffectual it proveth to reclaim any therefrom daily experience showeth. As therefore for the subduing of other vices, 
Isa, 28.10.  there must be both Precept upon precept, and line upon line, so must there be for the subduing of this.  
2. Because there are so many which offend herein, and yet think, that either they have not at all, or but a little offended. Those standing upon their justification; These going about to excuse their practice. Such had need to be wrought on, brought on, to see the greatness of this sin, 
Gen. 19.20.  and that (as Lot of Zoar) they may not conceit, that it is but a little one. Before those must the evils hereof be laid open, Reasons dissuading from the same be propounded, as in like manner, their several objections to the contrary, plainly and solidly dissolved.  
3. Because there are so many, which being customarily addicted hereunto (yet exceedingly desirous and willing to leave the same) are notwithstanding wholly ignorant how to effect it. Those must be made acquainted as well with the Causes hereof, as Remedies how to be rid of the same.  
4. Because there are but a few, which do truly take notice of the danger ensuing hereby, or consider the wrongs occasioned through the same. The ignorant therefore and careless are to be showed, that hereby they wrong the blessed Trinity, hereby are stumbling blocks unto others, which through their evil example in this kind prove not least wicked than themselves. Hereby the Word becometh ineffectual, and the Ministers thereof discouraged: yea, that this is one main cause, why they do so long continue in their sins, to the grief and hurt of their ownesoules.  
5. Because this sin cannot be so well met withal by speaking against it, as by writing, For if a Minister should in his Sermon, when an occasion is presented unto him (as when is there not?) inveigh against the same, he might haply through weakness or want of memory forget himself, neither be able again without much ado to come to his matter, or rather be forced by new objects of drowsiness to renew his reproofs, and continually to go on in that argument; yea, though there were no fear of such destruction, yet in as much as a Minister is not to nominate any of his auditors in particular. Neither haply (if it were lawful for him to name them) knoweth he his Auditors by name, though he should observe them to be asleep, his reproofs must be general, which (as in other things) who doth not almost put from himself, as if they did not at-all concern him, or the Minister therein had no aim at him? 
Mat. 26.21.  Our Saviour having informed his Disciples in general terms (not particularising the name of any) that one of them should betray him; 
Verse. 25.  Indas' thereupon (who indeed was (the villain, the man aimed at) could say notwithstanding, Is it I Master? so do too too many in the case we have in hand.  
6. Because there are no lawful means (who will judge this unlawful? 
Deut. 22.1, 2, 3. ) which Christians are not to use for the good one of another; Yea, if the Lord require of us the manifestation of brotherly love, even in such things as concern our neighbours (our enemies) eestate, 
Deut. 22.1, 2, 3.  much more doth he it in such things as concern the welfare of their bodies, and if of their bodies, much more of their souls. Now what can be more advantageous unto their souls, than their careful and conscionable hearing of the Word? and how can they thus hear it, if they sleep thereat? and sleep they will, if means be not used to keep them awake. As therefore one of the Persian kings Chamberlains was every morning to come unto his Master's bedside, and to awake him with these words; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut.  Arise O King, and be careful of the businesses, whereof Mesoromasdes willed thee to take care; So may every Christian (must every Christian) carefully use means whereby as well to withhold themselves, as withdraw others from this sleeping evil. May it be lawful in the words of Solomon to rouse up the sluggard? 
Prov. 6.9.  How long wilt thou sleep O fluggard? when wilt thou arise out of thy sleep? And will any judge this unlawful? yea, should we not thus endeavour ourselves according to our abilities to prevent, or to amend the same, we might aswell be truly reputed as justly punished for partaking with others in sin, which (according to S. Paul's caveat) who is not bound carefully to avoid? 
1 Tim. 5.22.   
7. Because, 
Canon 18.  this is a breach of one of our Church-Constitutions, which requireth, that None, either man, woman, or child, of what calling soever shall be otherwise busied (in time of Service or Sermon) then in quiet attendance to hear, mark and understand that which is read, preached, or ministered; And that They shall not disturb the Service or Sermon by walking and talking, or any other way.  
8. Because as toward the rearing up of the Tabernacle, 
Exod. 35.22.  some brought bracelets, and earings, 
Verse 23.  and rings, and tablets, all jewels of gold, 
Verse 24:  and the Rulers brought Onix-stones, and stones to be set for the Ephod, and for the breastplate; So others brought goats hair, and red skins of rams, and badgers skins; neither of which were rejected, but the offerings of either accepted (yea, and our Saviour did more commend the poor widow, 
Luk. 21.3.  for her two mites which she cast into the treasury, than the rich for their liberal offerings, inasmuch as they out of their abundance cast into the offerings of God, 
Verse 4.  but she of her penury cast in all the living she had.) So if towards the increase of the kingdom of Christ, and building up one another in our most holy faith, Some with the Captain of the Aramites meddled only with the king of Israel, 
1 King. 22, 32.  that is, great sins, as swearing, adultery, murder, and the like, (as some worthily and profitably have done) or detect and confute heresies, resolve cases of conscience; set forth large commentaries on the Scriptures, and handle controversies (which are as gold, silver, and precious stones) and all to the singular good of God's people, why may not others bring their goat's hair? I mean, discover and oppose, even the pettiest offences. As there must be meat for men, (of which kind are the Fathers, Counsels, Schoolmen, large Commentaries ' on the Scriptures, etc.) So must there milk for babes, of which kind are Catechisms, plain Sermons, Prayer books, books of Meditations, and such like short godly discourses, whereof questionless no small benefit daily ariseth, as their often impressions clearly witness. Nay, even the greatest scholars, and most learned men have not thought their time TWO bestowed in writing on such low discourses (as Solomon spoke of the hyssop that springeth out of the wall) to the capacity of the meanest. 
1 King. 4.33.    

CHAP. III. Whence it is, that Church-sleeping is so ordinary, and usual.  
THE causes hereof (not to mention God's justice on the contemners of his Word, who for the most part being come to Church are cast into such a deepesleepe, that though they have both eyes and ears, yet (for the time) they are deprived of the use of either, neither seeing with the one, nor hearing with the other, of whom it may be said as of Saul and his troops, 
1 Sam. 26.12.  a deep sleep of God as upon them that they do not awake;) The Causes I say hereof may he reduced especially into these three;  
The first arifing from Satan. 
The causes of Church-sleeping.   
The second arising from ourselves.  
The third arising from others, both Preachers and people.  

Sect. 1. Satan. 
From Satan.   
As Dalilah made Samson sleep on her lap to the loss as well of his liberty, 
judg. 16.19.  as life: so doth Satan rock us asleep at Church, that he may lead us captive at his pleasure, to the utter and everlasting ruin both of bodies, and souls. Hereof took Machetes (of whom Cassianus maketh mention) good notice, 
Lorinus in Acta Apost. pag. 591.  for observing his fellow. Monks when he began to speak unto them of heavenly things suddenly thereupon to fall asleep, but when of other matters, to lend their attentive ears, he informed them that the same came of Satan; yea, how many are there found, which if they had no mind nor inclination to fleepe a day or two before, will notwithftanding sleep at Service and Sermon? whence cometh it to pass? assuredly from Satan who is ready and busy enough to besprinkle their temples with his spiritual opium of evil motions and suggestions, and having maliciously inclined them to drowsiness, diligently rocketh the cradle, that they may sleep the more sound. 
Who bringeth to pass.  This he bringeth diversely to pass, as  
1. By working with outward means occasioning sleep, such as heat, weakness, grief, long watching, and the like.  
2. By keeping men and women in ignorance, or without the knowledge of the Word.  
3. By persuading, that the Preacher is not worth the hearing, and so that his words are not to be regarded, or that in his Sermons he venteth his own spleen and malice.  
4. By propounding, that though the Minister should preach never so well, and they should give never so diligent heed thereunto, yet that it will be to no purpose, they being unable to conceive any thing by him delivered, which for the most part through his means in most proveth too too true.  
5. By working a general dislike of the Word preached, in respect of its opposition unto those things, which are with most, in most request.  
6. By drawing the attention, and intention another way.   

Sect. 2. Ourselves. 
From ourselves in sundry particulars.   
1. Through slothfulness, according to that of Solomon, 
Pro. 19.15.  Slothfulness casteth into a deep sleep, which may be no less appointed unto this, then unto any other. He that is slothful cannot but sleep wheresoever he is. Neither the fear of danger, nor hope of reward will keep him awake; 
Languido sumus ingenio, & in somnum ituro. Senec. de Provide. cap. 5.  we are all naturally of a very dull and drowsy disposition, by reason of that lumpish flesh of ours, that abideth much even in the best, by means whereof it cometh to pass, that we do oftentimes sleep and slumber be we never so careful and diligent, much more being slothful. As it is with drowsy persons, if they sit still and do nothing, they will soon fall asleep, so if we give ourselves over to slothfulness, we shall soon be overtaken with this dismal sleep.  
2. Through carelessness, or want of attention, when the mind is not set on its right object, the preaching and reading of the Word, but roveth on by-matters, neither are the eyes fixed on the Preacher, but walk hither and thither, then is it no wonder but that sleep by degrees creepeth on. Therefore have we caveats and warnings propounded. 
Rev. 2.7.  He that hath ears to hear, let him hear. Take heed how ye hear. 
Mar. 4.24. Jam. 1.19.  Be swift to hear, and the like.  
3. Through intemperancy; When the stomach is full, how can the eyes be but heavy? Thereby the senses are so oppressed, that during the same they cannot execute their office; and experience showeth that we do oftener and more readily sleep at Church in the afternoon, then in the forenoon. Yea, if this shutteth out the Spirit, (according to that of the Apostle, 
Eph. 5.18. 2 Pet. 2.5. Gen. 9.21. 2 Pet. 2.8.  and be not drunk with wine wherein is excess, but be filled with the Spirit) made Noah (a Preacher of righteousness) discover his nakedness: occasioned just Lot (who dwelling among the Sodomites, 
Gen. 19.33, 34, etc.  in seeing and bearing vexed his righteous soul from day to day with their unlawful deeds) in beastly manner to abuse himself (by filthy incest) with those that came out of his own loins, and through the same the day of judgement shall take men at unawares (as is implied in that of our Saviour; 
Luk. 21.34.  And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares.) How can it but in like manner occasion this? 
Ecclus. 31.20  Sound sleep (saith the son of Sirach) cometh of moderate eating, but this for the most part of immoderate.  
4. Through hatred of the Preacher, when we cannot abide him, as Ahab could not endure Micaiah, when we are so affected towards him, as the jews towards Paul and Steven, will we attentively hear what he delivereth? Many indeed (even thus affected) afford the Preacher their bodily presence, but like images, having eyes, they see not, 
Psal. 115.5.  having ears, they hear not; or if they afford them their eyes and ears it is to a sinistrous end, even that they may have some ground or other from his carriage, or from what he delivereth to bring him into trouble and molestation.  
5. Through disesteem of the Word read or preached. Too too many think that there is no more wisdom therein, than their Teachers show out of it, which in their conceit being very small, or none at all, they neither watch thereat, nor thereunto. As no man cares for grace, but he that knows its worth; so none cares for the Word, but he that hath it in high esteem for its unspeakable excellency. Those prize it above thousands of gold and silver, 
Psal. 119.72.78.148. Psal. 19.10.  and unto them (as unto David, who meditated therein day and night) it is sweeter than the honey and the honey comb. They that have drunk of this water of life, do more and more thirst after it, and (as Peter being informed how necessary it was that our Saviour should wash his feet, said unto him, 
Joh. 13.8, 9  Lord, not my feet only, but also my hands and my head) rest not satisfied with sipping or tasting hereof, 
2 Sam. 23.15  but long as it were (as David to drink of the water of the well of Bethleem which is by the gate) even to be drunk therewith. Where this desire is, there is watchfulness, where it is wanting, drowsiness.  
6. Through disobedience unto the admonitions and reproofs of the Word, when being admonished of our drowsiness, we notwithstanding do not amend, but rather grow worse and worse, as the people in the days of jeremy; 
jer. 44.16.  As for the word which thou hast spoken to us in the name of the Lord, we will not hearken unto thee: When I say being again and again admonished, we notwithstanding amend not, do we not as it were through our obstinacy, put out the light that we may sleep the more securely?  
7. Through shamelessness. When we become so impudent, that though we be detected, noted, pointed at, spoken of, spoken against, spoken to, as common sleepers at Church, and so consequently contemners of the Word; yea, and certainly informed, that thereby we make ourselves as gazing stocks, or common objects of laughter, yet having as it were an whore's forehead, we are not ashamed, but do the more go on in the same. Of us may it be said; 
Isa. 3 9  The show of their countenance doth witness against them, and they declare their sin as Sodom, they hid it not; Yea, (as drowsy sluggards which love to sleep) how loath are we, how unwilling to be awaked? how froward? how angry when we are awaked.  
8. Through inconsiderateness, or want of consideration, as well of the excellency of the Word, and necessity of hearing the same, as of our own proneness unto drowsiness: Satan's endeavours to lull us asleep, and our own weakness to resist the same; Were we affected with those, we could not but be more watchful.  
9 Through the want of God's fear. 
Gen. 20.11.  As Abraham unto Abimelech (enquiring of him, why he had said of Sarah, that she was his sister) because I thought, surely the fear of God is not in this place, and they will slay me for my wife's sake. So may we of Church-sleepers, that wanting Gods fear, they will make no conscience of sin. Yea, 
Psal. 36.1, 2, 3, 4.  as David layeth down the want of God's fear to be the ground of the ungodlies, ungodly both works, words, and thoughts, so may we noless confidently affirm, that it is the ground of this wickedness, and as Solomon, 
Prov. 1.7.  The fear of the Lord is the beginning of knowledge, so we, 
judg. 16.20.  The want of it, is the beginning of this particular folly. Sampson not being afraid of the Philistims, slept to the destruction of his body, as too too many being void of Gods fear sleep at Church, to the destruction both of soul and body.  
10. Through custom and willingness. For when being come to Church, and no sooner set, but we set ourselves to sleep (so with the dog returning to our vomit) holding down our heads, and leaning them on our elbows, as on pillows, pulling our hats over our eyes lest we should see (an unreverent thing in God's house) and stopping our ears as it were, lest the noise or voice of the Preacher should awake us, or hinder us from our sleep, do not we willingly bring the same upon us? and doth not this willingness occasion the same?   

Sect. 3. Others.  
Preachers. 
From Preachers.   
1. When they do not at any time, or upon any occasion reprove this sin, or dissuade their Auditors from the same.  
2. When they take no pains in their ministry, neither study to any purpose, for what they do deliver.  
3. When they do either preach their own inventions, 
Ezek, 22.28.  men's traditions, or lies and errors in the name of the Lord.  
4. When they do not suit and fit their doctrine to the capacity of their hearers.  
5. When they do not what in them lies to bring their people unto a love and liking of the Word.  
6. When they continue too long in their Sermons.  
7. When they lead a scandalous life, walk inordinately, and their conversation is such as becometh not the Gospel of Christ, like unto those of whom the Prophet makes mention. His watchmen are blind: 
Isa. 56.10.  they are all ignorant: they are all dumb dogs, they cannot bark, sleeping, lying down, loving to slumber, yea they are greedy dogs which can never have enough, and they are shepherds which cannot understand; they all look to their own way, every one for gain from his quarter, etc. and of whom the Apostle; All seek their own, 
Phil. 2.21.  not the things which are jesus Christ's. 
Phil. 3.18.  And again, many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ, 
Verse. 19  whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things. 
1 Sam. 2.17.  Through the sin of Eli his son's men abhorred the sacrifice of the Lord; So by reason of the carriage of such Pastors, their ministry becometh odious and loathsome, and not a few (even of the best) sleep thereat.  
People, 
From people through Commission.  both by doing and leaving undone.  
Doing, namely by giving themselves over hereunto, whereby they become stumbling-blocks unto others, inviting them as it were to follow their course, and as readily to embrace sleep as themselves do.  
Leaving undone; 
Omission.  namely to awake those, whom they shall observe to be asleep. Hereby do they wrong both themselves and them that sleep; as who by letting them alone communicate with them in their sin, and so shall be punished for their sleeping, they themselves in the mean time being awake.    

CHAP. FOUR Reasons dissuading from Church-sleeping, they are of divers sorts, and may be reduced into these eleven.  
The 1. may be taken from God.  
The 2. from The word of God.  
The 3. from The Preacher.  
The 4. from The Congregation.  
The 5. 
Arguments against Church-sleeping from  from The place of meeting.  
The 6. from The end of coming.  
The 7. from The time.  
The 8. from Satan.  
The 9 from Ourselves.  
The 10. from Sleep.  
The 11. from Sleepers at Church.  

Sect. 1. God: The 

Father.  
Son. 
God.   
Holy Ghost.    
1. In respect of his absolute precept and command to attend, and give ear unto his Word; Hear instruction, and be wise, 
Prov. 8.33. Eccles. 5.1.  and refuse it not. Keep thy foot when thou goest to the house of God, and be more ready to hear, 
Math. 11.15.  then to give the sacrifice of fools. He that hath ears to hear, let him hear, 
jam. 1.19.  let every man be swift to hear.  
2. In respect of the gracious promises which he hath made unto them which are hearers indeed. 
Pro. 8.34. Pro. 15.31. joh. 5.24.  Blessed is the man that heareth me. The ear that heareth the reproof of life abideth among the wise. He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed. from death unto life. 
joh. 8.47.  He that is of God heareth God's word.  
3. In respect of his presence about us, and with us, the knowledge which he hath of us, and notice which he taketh (though of us unperceived) whether we wake or sleep. 
Prov. 5.21.  The ways of a man are before the eyes of the Lord (saith the wise man) and he pondereth all his paths; Yea, not his ways alone (those which are most conspicuous) but the secret motions of the mind, and the inward intentions of his heart, 
Heb. 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they are all naked and opened) as the inwards of a beast that is cut up, and quartered, as the original word signifieth) unto the eyes of him, with whom we have to do. And is God present in the Church so fearful and glorious a majesty, of so sharp sight, and deep understanding, who dares sleep at Church? 
Pro. 5.20.21  As hereby Solomon dissuadeth from lewd and licentious courses, 
job 34.23, 22  and hereby Elihu deterreth men from wicked practices, so by the same may we be withdrawn from Church-sleeping.  
4. In respect that it is God which speaketh unto us in his Word. So thought the Thessalonians; 
Thes. 2.13.  When ye received the word of God, which ye heard of us (saith S. Paul) ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe. Would a subject sleep in the presence of his Prince, advising him for his good threatening him for some evil committed by him: offering him preferment for the performance of this or that noble enterprise, and the like? he would not. Care, fear, hope, joy, would keep him awake. And will any sleep, whilst God offereth, promiseth, rewardeth, threateneth, instructeth, and the like? 
1 Sam. 3.9. ●●  When Samuel was instructed by Eli, that it was the Lord which spoke to him, sleep did then departed from his eyes; So should not we sleep, if we would but persuade ourselves of God's presence.  
5. In respect of his power, 
Rom. 15.4.  not only to bless his Word that it may be profitable unto us, 
2 Tim. 3.16.  for comfort, for doctrine, for reproof, for correction, and for instruction in righteousness (whereof out of his love towards us, and willingness to do us good, he is most desirous, and without whose blessing, though Paul plant, 
1 Cor. 3.6.  and Apollo's water,) it bringeth not increase, but in justice, to inflict grievous judgements on them which do not, or will not hear, judgements I say, both corporal, as on Eutichus, and spiritual, 
Act. 20.9.  as on the contemners of wisdom, Prov. 1.24, 25, etc. And those obstinate ones, of whom the Lord speaketh to his Prophet; 
Isa. 6.10.  Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.   

Sect. 2. The Word of God. 
The Word it's   
1. In respect of its dignity, 
Dignity evidenced by its  which is from the Author thereof: the Nature thereof: the Matter therein contained, together with the Antiquity and perpetuity of the same, may be clearly evidenced.  
The Author thereof, 
Author.  God, which is therefore termed God's ways: 
Psal. 25.5. & 29.9. & 33.6. Isa. 2.3. & 26.19. Luk. 11.49. Heb. 4.12. Luk. 1.70.  the speech of God's glory: the breath of God's mouth: Gods paths: the dew of the Lord: the wisdom of God: the sword of the Spirit. As he spoke of old by the mouth of his holy Prophets, which have been since the world began; So doth he now speak by his Ministers, whom as his Ambassadors, he hath raised up in their rooms.  
The Nature thereof, 
The nature thereof.  both as it is in itself, and as it is unto us.  
As it is in itself, 
As it is in itself. Psal. 19.7. Psa. 1●9. 160  it is perfect, eternal, immortal, most pure and precious. A most true, right, certain, infallible, simple, faithful, absolute, sincere, unspotted, and undeniable Word, always constant, one and the same for ever, wherein there is no error, no falsehood; no defect, no imperfection.  
As it is unto us. 
As it is unto us.  It is wine to comfort us; bread to feed us: drink to quench ourthirst: fire to purge us: an hammer to beat upon our hardened hearts: a staff to uphold us: a treasure to enrich us: a lant horn to direct us: a guide to conduct us: a weapon to defend us: seed to beget us: meat for men: milk for babes. Yea, as the Sun is to the world, so is it to us, the light of our lives, and the life of our souls.  
The Matter therein contained, 
The matter therein contained.  such as may give content unto all, the same so fare exceeding all other subjects, as the Creator (whose works and will it principally setteth forth) doth the creatures. It revealeth unto us the blessed Trinity. It maketh known unto us Christ, and him crucified. It pointeth out unto us the virtue of his death and resurrection. It setteth forth the excellencies of a better life, which for the present are wholly hid from the ungodly, and but in part revealed unto the godly. Doth any loath it for its plainness? It is milk for babes: 
Eccles. 11.10  It is pleasant, affording unto each Christian heart more sweetness than is in the honey, and the honey comb. It is upright, as being void of error. It is a word of truth, pure wheat without chaff: pure gold without dross. It is a word of wisdom, whereby alone we become wise. It is as a goad, whereby being pricked, whilst we sleep in sin, we do thereupon awake. It is as a nail, whereby indeed we are fastened and confirmed. Is any delighted with history, 
Rener. Clivis Script.  prophecies, parables, laws, moral, judicial, and Ceremonial, Geographie, cosmography, Astronomy, Arithmetic, Logic, Rhetoric, Music, and what soever else? Yea, who so longeth after news, from heave above, from the earth beneath from the waters which are under the earth; News of wars peace, plenty, famine, and th● like. Hereby may he in ea●● receive satisfaction.  
The Antiquity and perpend tuitie thereof. 
The Antiquity and perpetuity thereof.  As it yet continueth, so hath it done, eve● from the very beginning, an● even the Word written is mo● ancient, of greater antiquity then, all other writings now extant in the world.  
2. In respect of its necessity, which may appear by considering; 
Necessity, from  first the estate wherein we are. 2. The estate wherein we should be. 3. The estate of such as are altogether deprived thereof.  
The estate wherein naturally we are, 
The estate wherein we are,  dead in trespasses and sin; wanderers from God; preys unto the devil, poor ●nd blind, unregenerate: polluted with sin both in soul and ●ody: stonyhearted; unfruitful and barren, guilty of death ●nd damnation, etc. It is not ●hen needful? a trumpet to awake us: a guide to conduct us: 〈◊〉 buckler to shield us: a treasure ●o enrich us: eyesalve to anoint ●s: seed to beget us: a fountain ●o wash us: rain, both to mollify us, and make us fruitful.  
The estate wherein we should ●e, Alive unto God: 
The estate wherein we should be,  the soul●iers and servants of Christ: temples of the holy Ghost: fruitful in good works, and the like; and hereunto do we attain through God's word.  
The estate of such as are altogether deprived thereof, 
The estate of such as are without it.  wretched and miserable. No judgement greater than famine, no famine so grievous, as this of the Word.  
3. In respect of its utility, which may ●appeare, 
Amos 8.12. It's utility appearing by  1. By the similitudes whereby it is expressed. 2. By the effects which are thereby produced. 3. By the duties which are thereto of us required. 4. By the meane● which for the suppressing and hindering thereof have been at all times by Satan and his instruments used.  
The similitudes whereby it is expressed are divers, 
Similitudes.  as Manna, bread, water, light, a rod of strength, wine, fire, silver, a precious stone, a new garment, a banner, a sharp sword, a glass, a staff, etc. This being no less (or rather much more) profitable for the soul than those (and the like) for the body.  
The effects which are thereby produced, 
effects.  are such as concern either this, or the life to come. This. It cleanseth us. It enlighteneth us. It regenerateth us. It changeth us. It makes us fruitful. It maketh us wise to Salvation. It gladdeth our hearts with spiritual joy. It ●egetteth faith in us. We are hereby informed of the duties which we own one towards ●nother. It tells the Magistrate ●ow he should rule, who else ●night be either too severe, or ●oo mild. 
Eras. apophth. lib. 4.  mild. As Machetes appealed from Philip asleep (for whilst his cause was pleading ●e was asleep) to Philip awake, so sendeth it them from ●heir ungodly government, un●● that which is lawful. It tells ●udges, 
Act. 24.26.  that with Festus they ●ust not look for bribes. It ●ls Subjects, that with Sheba, 
2 Sam. 20.21  ●ey must not be rebellious. It ●s husbands, 
Col. 3.19.  that they must love their wives, and not be bitter to them. It tells wives that they must not be taunting Peninnaes', painted Jezabels, whorish Dalilaes', scolding Zipporaes. It informs Ministers to be instant (in preaching the Word) in season, 
2 Tim. 4.2.  and out of season. It tells Lawyers, how and for whom they are to plead: 
1 Thes. 4.6.  It directs the Merchan● and tradesman, how to bu● and sell, etc. Now if it wer● not for the Word, would any of those perform their duties snay, 
Cic. de fato.  by it (as Socrates from hi● natural constitution by the study of Philosophy) they an● bettered both in their judgement and practice. Through 〈◊〉 do the covetous forsake the● Mammon; the drunkard hi● wine; the adulterer his lu●● which (till it thus work) a●● unto them no less precious than their lives. Would Her● have heard john Baptist, an● Eli his sons their Father, either might have learned their duty; 
Rev. 16.15.  and escaped the judgements which befell them. By hearing this and watching hereat we are blessed; 
Luk. 16.29. Mat. 26.41.  hereby are saved from hell, and hereby avoid temptations. If hereat we be informed of the malice of God's enemies, shall we not hereupon profit the Church by calling upon God, in the words of the Psalmist, Awake, 
Psal. 44.23.  why sleepest thou O Lord? arise, cast us not off for ever. And as when Ahasuerus could not sleep, 
Ester 6.3.  he had his Chronicles brought unto him, and thereupon came to know what Mordecay had done for him, so if we would awake at the reading and preaching of the Word, we should hear what deliverance the Lord hath wrought for our poor souls. The life to come. 
Joh. 12.48.  The Word must judge us.  
The Duties required of us. 
The duties required of us in respect of it. Prov. 3.3. Prov. 7.2. Col. 3.16: jam. 1.19.21  To write it in the tables of our heart. To keep it as the apple of our eye. To let it dwell in us plenteously. To be swift to hear. To have it engrafted in us, and receive it with meekness; Yea, not only to be hearers, but doers thereof, prising it above Rubies, and accounting it sweeter than the honey and the honey comb, even as the words of eternal life. The opposition which by Satan and his instruments hath been made against the same from time to time. Some have been brought to dislike it, others not to believe it, others to fall from the hearing of it, others to deprave it, by mangling, mingling, perverting and misapplying the same. Others to prohibit the reading and hearing thereof, and divers the like, which might particularly be instanced Every of which implieth the utility of the same.   

Sect. 3. The Preacher. 
The Preacher.   
1. Because at his people's sleeping he cannot choose but be much discouraged.  
2. Because hereby he cannot but be much disturbed.  
3. Because such carriage argueth their contempt of him.  
4. Because thus he should lose his pains, as if one should preach to a deaf man, or wash an Aethiopian.  
5. Because he is in God's steed, as his ambassador, 
2 Cor. 5.20.  and who bringeth the glad tidings of salvation, 
Rom. 10.15.  whom if we shall not hear, we hear not Christ himself, they being Wisdoms his maidens.   

Sect. 4. The Congregation. 
The Congregation.   
1. Because the best are hereby offended, and their attention hindered.  
2. Because hereupon the ignorant either come not to Church, or if they come, slight the Word, as not worth the hearing. Yea, as those which did eat in Idols temples, 
1 Cor. 8.9.  occasioned others also there to eat by their example, and as the very sight of those that yaw, is wont to set others on yawning; so the very sight of others sleeping, may make a man sleepy, that were otherwise wakeful, much more shall one slothful man infect another, and the rather, because we are prone enough of ourselves to take infection without help, our inbred and inward corruption being as flax, easy enough by the least sparkle to be set on fire.   

Sect. 5. 
The place of meeting.  The place of meeting.  
1. It is Bethel, God's house As Jacob when he had the vision of the ladder, 
Gen. 28.17.  could say how dreadful is this place This is none other but the house of God; and this is the gate of heaven. So (the Lord being here present in his own ordinances) are we to conceive of this.  
2. It is as Bethesda, where the blind, lame, paralyticke, 
Joh. 5.3.  and such other soule-diseased creatures may have comfort; and are not we such? We think we see, but we are indeed blind; think we know, but do not indeed understand.  
3. It is a store-house of all needful commodities. Here are Gods stewards, his almners, 
Jsa. 55.1.  his Physicians? lackest thou meat, drink, money, raiment, or whatsoever else? here is for thee. Ho! every one that thirsteth, come; and who so hungereth, come, etc.  
4. It is as Athens, where news were to be heard; and Ephesus where shows were to ●e seen. What news? 
Isa. 9.6.  that ●nto us a child is borne; that he is the propitiation for our sins; 
2 Cor. 5.18.  that God is reconciled unto us through Christ, etc. What shows? 
1 Pet. 5.5.  God resisting the proud, but giving grace unto the humble. God breaking the horns of the ungodly. Little David, vanquishing great Goliath, with store both of Comedies and Tragedies.   

Sect. 6. 
The end of coming.  The end of coming.  
Not to gaze, laugh, chide, prate, neither yet to sleep, as once one who had not slept well the night before, and in the morning hearing the bell toll to Church, willed her maid to make ready, for she would go to Church to take a nap, but to hear, 
Luk. 21.38. & 22.46.  pray, and sing, and why then wilt thou sleep? Tho● must rouse up thyself, til● which time thou must ofte● hear, rise and pray, and hear and sing.   

Sect. 7. The Time. 
The Time.   
1. It is time now to awake. As when the Sun shines we are to make hay, 
Rom. 13.11.  and we must strike whilst the iron is hot. The Pismire follows her business in the Summer, 
Prov. 10.5.  and prepareth meat for Winter.  
2. It is God's harvest; Now he that sleepeth in harvest is a son that causeth shame.  
3. They that sleep, sleep in the night, 
1 Thes. 5.5.  and the night cometh wherein no man can work.  
4. The time is but short, could ye not watch with me one hour? 
Mat. 24.42.   
5. We must give an account for the same; and at what hour we shall be called to an account we know not. It is required of us to number our days, 
Psal. 90.12.  which assuredly whilst we sleep we cannot do.  
6. No time but should be well spent; how much more this? Titus conceived that he had lost that day, 
H●st of the Church.  wherein he had not done some good, and so dost thou the profit which cometh of the Word, by sleeping thereat.   

Sect. 8. 
Satan.  Satan.  
1. He and our other enemies, the world without, 
Isa. ●. 27.  and the flesh within (as Israel's enemies) sleep not. Philip said, he might safely sleep, 
Eras. apophth.  for Antipater was awake; but we contrarily, must awake, for the devil (an Antipater indeed) is not asleep. 
1 Pet. ●. 8.  Be sober and watch (saith the Apostle) for your adversary the devil, goeth about continually, like a roaring lion, seeking whom he may devour. Shall men watch (saith the heathen man) to slay and destroy others, 
 jugulent homines, etc. Horat. lib. 1. Epist. 2.  and wilt not thou watch to save thyself? So say I, shall Satan be more vigilant to do us a shrewd turn, or a mischief, than we in watching to keep ourselves safe from his malice? 
Simile:  Those that would tame Dear, keep them from sleep, but the devil to make us wild, sets us to sleep. As he watcheth continually to assault us, especially when we are at Church, we must then especially awake to resist him.  
2. Not any thing doth he more endeavour to hinder, than our hearing the Word, as who knoweth well, what harm would ensue, if he could herein prevail, even that grace should decrease, and sin increase. This doth he labour both by himself and by his instruments. 
Mar. 3.24.  As a kingdom divided cannot stand; So could he divide us from the Word, we were undone.  
3. He is a thief; The Scribes and Pharisees set a watch, 
Mat. 27.66.  lest Christ should be stolen, and so must we, lest being asleep all goodness be taken from us: and as the Soldiers, of Christ, though untruly, 
Mat. 28.13.15.  whilst we slept his disciples came and stole him away. We may say truly, whilst we have slept, the devil came and deprived us of much good; 
judg. 16.20.  yea, as whilst Samson was asleep his strength was gone, which to his unspeakable misery he quickly felt being awake, so through thy Church-sleeping haste thou not experimentally found decay of spiritual strength?  
4. The devil is the envious man, 
Math. 13.25.  who soweth tares whilst we are asleep.   

Sect. 9 
Ourselves.  Ourselves.  
1. Our Religion and honesty will be called into question; yea, hereupon shall we be suspected (and that not without cause) that we did spend the night before in riot, wantonness, or doing some other mischief.  
2. Our profession. We are of the day, 
1 Thes. 5.5.6.  and they that sleep, sleep in the night. In this regard, as unto Peter, 
Mar. 14.37.  Simon sleepest thou? So may it be unto us. 
August.  It is unseemly that the Sun should at any time find us asleep, but much more at Church.  
3. The thankfulness which we own unto God for our bodily rest. 
Eccles. 8.16: Prov. 3.28. job 7.4.14.  God gives us quiet rest and sleep (whereas others haply have it but seldom, and therein are much terrified by dreams) and should we not then employ on God the whole man, when we come to his house.  
4. The uncertainty of our death. 
Mat. 24.42.  Watch therefore (saith our Saviour again and again) for you know not in what hour your master will come. 
1 Pet. 4.7.  So Peter, The end of all things is at hand, be sober therefore and watch unto prayer. Though we be neither weak, nor sick, nor old, yet may death seize on us, and our Sun may even set at noon. How many have risen well in the morning that never went to bed again? Some have died whilst they were a preaching the Word; Some in hearing the same; why may not others in sleeping thereat? and that in justice, but who would willingly so die? Didst thou think that when thou settest thyself to sleep at Church, thou shouldst never sleep more, thou shouldst die upon the doing thereof, and be presently called to give an account, and make answer to God for it, wouldst thou so do? wouldst thou that thy master should find thee thus doing? 
Mat. 13: 36.  thou wouldst not. If thou look'st not to it, who can tell but that thou mayst be taken away in this act of iniquity? oh that they were wise, 
Dent. 32: 29.  that they understood this, that they would consider their latter end!  
5. Our ignorance in points of Christianity, and of such things as tend unto our soul's salvation. 
1 Cor. 14.20.  How few are there which are indeed men and women of knowledge, or rather are not children in understanding? unto how many is not the Scripture, as a book sealed up? 
Isa. 29.11.  who is able to tell the meaning almost of any place of Scripture? how many take such things literally, which are to be understood figuratively, and such things figuratively, which are literally to be taken? where is the fault? when by the Word they might receive instruction, and wisdom's maidens are offering them understanding, 
Prov. 9.4.  they are asleep.  
6. We watch about our callings, 
Non principem solidam dormire noctem. Eras. chil. Luc. 2.8.  and in respect of temporal businesses, Captains, Mariners, Soldiers, Shepherds, etc. watch in their places, and servants must not sleep when their Masters speak to them.  
7. We would be angry, if when we speak, other would not hear us, or sleep thereat.  
8. We can wake, if a tale be told us. We sleep not, when we are informed of our worldly businesses, we sleep not, if one tell us of some great estate befallen us, or some great good procured for us, as pardon being rebels, riches being poor, happiness being miserable, and the like; every of which the Scripture revealeth unto us.  
9 Our care to do good. The wicked sleep not before they have done some mischief, 
Prov. 4.16.  neither there should we before we have done some good, which we do not, 
Act. 16.14.  if with Lydia, we attend not on the things delivered.   

Sect. 10. 
Sleep.  Sleep.  
It is a Publican, 
Quantum ad debitum concinui profectus, nibit ita deperit de vita nostra, qudmquod somno deputatur. Bernard.  A Culler, or rather devourer of time, it neither doth any part of time Waste to less purpose, then that which is spent in sleep, and what then is to be thought of that, which is spent in sleep at Church?   

Sect. 11. Sleepers. 
Sleepers.   
1. Such as are given hereunto are of bad report. 
1 Thes. 5.5.6   
2. Such as will not hearken are given over. 
Psal. 81.11.   
3. Their prayer is abomination. 
Pro. 28.9.   
4. Doing the work of the Lord negligently they are accursed. 
Ier: 48.10.   
5. They are in danger of God's judgements, and so continuing shall not escape them. What befell Noah, Sisera, Samson, being asleep, who knoweth not? Theirs might be lawful after a sort, yet were then met withal, but how much more this, being wholly unlawful? The mother being asleep, 
1 King. 3.20.  had her live child taken away, and a dead child put in the room; If thou be'st not watchful, in stead of a living, thou mayst be possessed of a dead heart. As the Disciples unto Christ being asleep, 
Luk. 8.24.  Master we perish; so may it unto us thus sleeping, if thou dost not awake, thou perishest, there being prepared (as once one which crying fire, fire, and being demanded where, answered in hell for sleepers at Church.) Prepared (I say) for such, fearful judgements.  
6. They are for the present as dead.  
7. They are as Images, having ears, 
Psal. 115.5.  but not hearing therewith.  
8. They lose the comfort or admonition intended for them.  
9 They shall be clothed with rags. 
Pro. 23.21. Pro. 20.18.  As he that loveth sleep cometh to poverty; So he that loveth to sleep at Church cannot but be poor in grace, and seeing the abundance of the rich will not suffer him to sleep, 
Eccles. 5.12.  thy sleep betrays thy poverty.  
10. They receive no benefit by the Word preached, the same being unto them wholly unfruitful.    

CHAP. V Objections for Church-sleeping answered.  
THey are of divers sorts, (some justifying it, others extenuating it, others translating the fault thereof on others) all which may be reduced into these five; 

Objections. Whereof the 1. may be taken from The sin itself.  
The 2. from The person committing it.  
The 3. from The Preacher.  
The 4. from The matter delivered.  
The 5. The persons reproving it.    

Sect. 1. The sin itself. 
From the sin itself.   
I. It is no great sin. It is at the most but one of the little ones, 
A.  and so not worth the regarding. A. 1. If it be a sin, it is to be avoided, how small soever in itself? How small soever in comparison of other sins. 
jer. 4.14. Isa. 3.16.  The Lord taketh notice even of vain thoughts, disdainful and proud looks, wanton eyes, walking with stretched-forth necks, and such other unseemly gestures, 
Mat. 12.36.  and of every idle word that men shall speak, they shall give an account on the day of judgement; how much more than taketh he notice of this sin? How much more shall we be called to an account for the same? 
Gutta cavat lapidem non vi, sed saepè ●adendo.  2. Even small sins continued in, and unrepented of, becoming at the length sins of customeare most dangerous. A drop of water by falling on the hardest stone maketh it at the length hollow, and the smallest sin continued in, doth at the length no less wound the conscience than the greatest; yea, those which at the length prove heinous crimes, were but (as we may so speak) petty offences. Did not Mariners daily pump out the water, that by little and little (unperceived) entereth the ship, it would be thereby no less endangered, then by some sudden great leak; so did not Gods children daily mortify their smallest corruptions, they could not but at one time or other, make shipwreck of Faith and of a good conscience. 3. It is even in itself a great sin, and in like manner the cause of others, as hath been already showed. 4. God's children make conscience even of their smallest sins. 
1 Sam. 24.5.  If David do but but off the lap of saul's garment, his heart smites him for it. 
Exod. 10.26.  As Moses would have the cattles to go with them, and not an hoof to be left behind for Pharaoh, that thereof they might take to serve the Lord their God in the wilderness, so must not we employ any one member on the service of Satan, 
Rom. 12.1.  but our whole man in every part and faculty thereof on the service of God at all times. 5. Even for small sins (as we may so speak) hath God inflicted fearful judgements, 
Gen. 20.2. 6.18.  as on the family of Abimelech, who had taken (but not touched) Sarai abraham's wife: 
1 Sam. 6.19. 2 Sam. 6.7.  On the men of Bethshemesh for looking into the Ark, and on Vzza for putting his hand thereon, when the oxen shaked it. 6. As the least sin displeaseth God, and for the least we are to call upon God for mercy (as David for the sins of his youth) so ever the least occasioned the death of Christ. 
Psal: 1.25.7.   
II. It is an ordinary usual thing, and so the less to be regarded. 
A.  A. Therefore it is the more dangerous, the more to be avoided, 
1 Pet. 3.20:  God's judgements being chief inflicted because of Nationall sins. Was not disobedience the common sin of the old world? yet was not it left unpunished. 
2 Pet. 2.5.  God spared not the old world (saith S. Peter) but saved Noah the eight person a Preacher of righteousness, bringing in the flood upon the world of the ungodly, 
Ezek. 16.49.  were not pride, fullness of bread, abundance of idleness, and unmercifulness to the poor the common sins of Sodom? 
2 Pet. 2.6.  yet ●urned he it into ashes, and con●emned it with an overthrow. Agreeable hereunto is that of he Prophet touching Israel; 
Hos. 411.  The Lord hath a controversy with the inhabitants of the ●and, because there is no truth ●or mercy, nor knowledge of God in the land. Verse 2 By swearing and lying, and killing, and stealing, and committing of adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, Verse 3 and every one that dwelleth therein shall languish. The Benjamites (one and all) took part with those wicked men in Gibeah, 
judg. 20.14.  and did they not (notwithstanding) smart for it? Though then Church-sleeping be common, it followeth not, that therefore it is warrantable. The rifer any evil is in the places or ages we live in, the more careful should we be to shun and avoid the same. See then (saith the Apostle) that ye walk circumspectly, 
Eph. 5.15, 16  not as fools, but as wise, redeeming the time because the days are evil. Ar● the times than we live in, o● the places we abide in mor● then ordinarily evil in thi● kind? That giveth us no liberty, but should make so much the more wary, lest we b● taken napping. 
Gen. 6.9.  Noah was a just man in his generation, even in that generation, wherein the whole world was overgrown with wickedness; so should we watch at Church, though others be thereat taken with the sleeping evil.  
III. To sleep at Church is not hurtful or prejudicial unto others. 
A.  A. But what good is there hereby done unto any? 
Malum est non fecisse bonum, Chrys. de virt. & vit.  To do no good, is in effect, the same with to do evil; yea, thus doing, thou dost both hurt thyself and others. Thyself as being hereby deprived of the sincere milk of the Word. Others, as being unto them through thy evil example, a stone of offence.  
FOUR To sleep at Church is not so bad, as then and there to have thoughts of covetousness, 
Ezek. 33.31.  eyes of adultery, revenge, disdain, and the like by being awake. A. 1. 
A.  The question is not, which of the two are the lesser evil, this, or that. 2. If thou didst seriously consider in whose presence thou art, (even in his who is a God clothed with majesty and honour, 
Heb. 12.29.  a consuming fire, and an everlasting burning, who cannot away with sin (the least sin) in any) and to what end thou didst come into God's house, thou wouldst neither sin, so nor so. 3. Thy thoughts and looks being such, it appears that thou makest but small conscience of thy ways. 4. If thou wouldst pray with the Psalmist, 
Psal. 119.36.  Jncline mine heart unto thy Testimonies, and not to covetousness. Verse 37 And, Turn away mine eyes from beholding vanity, and quicken thou me in thy way, thou shouldst have no such cause to object.  
V It is not done of set purpose. A. Of set purpose leave it undone. 
A.  Let it be thy stedfastresolution whilst thou art at Church, not to give sleep to thine eyes, norslumber to rhine eye lids.  
VI Sleep there is but napping; a small time, a shutting of the eyes, a wink and away. A. Yet so that thou thereby losest the whole Sermon. 
A.  Though thou hearest the Word now and then, yet how it hangeth on the former, how it precedeth the latter, thou canst not tell.   

Sect. 2. The persons committing it. 
The persons committing it.   
I. I am accustomed hereunto, that either I must stay at home, or (notwithstanding of mine unwillingness to sleep, and pains which I take to shake it off) sleep, when I come to Church. 
A.  A. 1. Though thou customarily sleepest at Church, yet come, for haply (as Master Latimer once said) thou mayst be there taken napping. 
Mr. latimer's Serm.  2. If thou dislikest it, art humbled for it, and strivest against it, it is not thy sin, neither shall it be laid unto thy charge. 3. If thou findest thyself prone thereunto, it is the sin that God especially calleth thee to keep watch and ward against.  
II. I am old and weak, and so am to be borne withal. Whatsoever it is in others, in me I hope it is no great sin to sleep at Church. 
A.  A. 1. The older thou art, the more need hast thou to abstain therefrom, as being nigh thine end. 2. Thou wouldst be loath, that whilst thou art thus sleeping death should seize on thee. 3. As old as thou art, thou canst watch longer about thine own business, or in hearing some vain, trivial, sinful discourse, or in seeing a Play, or some vain show. Canst thou thus watch, and not watch one hour in hearing God's Word? 4. Simeon was as old as thou art, yet when he came into the Temple, 
Luk. 2.28.  did he not thus behave himself, and Anna the Prophetess, Verse 36 who was a widow about fourscore years departed not from the temple, 
joh. 3. 2●  but served God with fastings and prayers, night and day: yea, and Nicodemus to enjoy Christ's company came by night unto him, when he should have slept.  
III. I watch on the other days of the week, 
A.  and labour hardly. A. 1. Thou wert then in thy calling for the good of thy body: and therefore didst watch, and when thou comest to Church thou art then also in thy calling for the good of thy soul, and therefore shouldst watch. 2. Thou hast watched indeed, 
Eras. apophth. lib. 4.  but was it for thy neighbours good (as Parmenio excused Philip of Macedon unto the Grecians which complained one time that he steeped by day, wonder not (saith he) that Philip now sleepeth, for when ye slept (and seemed careless of your own affairs) he was awake) was it not rather for his good, or to work him some mischief? 
job 24.14, 15, 16, 17.  The murderer rising with the light (saith job) killeth the poor, and needy, etc. for the morning is to them, even as the shadow of death. To the same purpose is that of the Poet, 
Horat.  Thiefs rise by night, that they may slay men, as hath been already alleged. If thou hast thus watched unto villainy, whilst others were at their rest, thou shalt find one day, that better it had been for thee, that thou hadst been asleep. 3. If thou hast done thine own works on the other days, thou must do Gods on his. Since he hath not deprived thee of thy due (which notwithstanding is only thine by his gift) thou must not rob him of his. 4. Thou must not so toil on the weekdays as thereby to make thyself unfit for the sanctifying of the Lords day. 5. Even by night are we to watch in God's service, 
Psal. 134.1. Psal. 119.55.  much more than by day, and on God's day.  
FOUR I risen very early. A. 1. 
A.  Didst thou not rise about thine own worldly affairs, and art thereby made unfit for this duty? was it not to meet such a friend, in such a place, to be merry with him for an hour or two before Sermon? was it not to make up such and such a bargain formerly spoken of? was it not to cast up thy accounts, and look after thy Debtors? If thou didst rise for these or the like ends, better it had been for thee to have lain a bed. 2. If thou rosest not for those or the like ends, thou hadst the more time to prepare thyself in private, for the performance of thy duty in public, neither would that have been any let unto this, nay rather, prayer, reading, meditation, and conference preceding it, would be especial furtherances thereunto.  
V I have fare to Church, sit fare from the pulpit, am thick of hearing, and the Preachers voice is weak. A. 
A.  Though thou canst not do as thou wouldst, do so much as thou canst. Rise earlier, and come sooner, and sit or stand nigher, waiting on God's providence, who as he hath given thee ears (and both can and hath made the deaf to hear) so may be pleased to bestow on them their proper office of hearing; 
Mar. 7.37.  yea, though thou canst not hear, and so profi● thyself, yet thou must not sleep lest thou offend others which may and would hear.  
VI I know my duty already, as well as they that give bes● attention. 
A.  A. Suppose thou dost, yet shouldest thou know it much better by thy watchfulness, neither doth the Word only teach thee to know Gods will, but calleth upon thee to be a doer thereof. 
jam. 1.22.  Be ye doers (saith S. james) and not hearers only.  
VII. What I shall lose at one time by sleeping at Church, I can get up, either when I come home, or at another time when I go to Church. At home, either by reading as good a Sermon, or one on the same subject, if not the very same words, or by hearing the same repeated by some one in my family which writeth the Sermon. At Church, by giving attendance, unto what shall be then and there delivered. 
A.  A. To the first branch of the former, 
To the former and 〈◊〉 branch thereof. Mal. 2.7.  1. Experience teacheth that the lively voice is more effectual than ocular reading. 2. As the Priest's lips are to preserve knowledge; So art thou required to hear it at his mouth. 
Mal. 2.7. etc.  3. If thou canst so well profit at home, why dost thou come to Church at all? 4 Sermons are not therefore printed, that thou mightest hear no more, but to put thee in mind of what thou hast already heard. Thou art to profit as well by the Sermon which thou hearest, as those which thou readest. To the second branch. 
The second branch.  1. Doth he so writ it as that he neither addeth thereto, nor taketh therfrom? I suppose few or none have such cunning. 2. No hearer can deliver it with that force and efficacy that the Preacher doth. 3. If thou makest no conscience of the public hearing of it, much less wilt thou to hear it privately repeated, how exactly soever written. 4. As the devil hindered thee from that, so will he from the performance of this duty. 
To the latter.  To the latter. 1. That thou sinnest, if thou dost at all sleep at Church. 2. Thou mayst give such offence at one time, that thou canst not salve it at another. 3. May not God justly give thee over, that thou shalt not repent thereof, nor be reclaimed therefrom? 4. Knowest thou the contrary, but that death may then seize upon thee, and so how miserable were thy condition?  
VIII. Even the precisest sleep at Church. 
A.  A. 1. It is none of their virtues, neither are they herein to be imitated. 2. They do as much as in them lies strive against it, and are no doubt humbled for it. 3. It is not ordinary with them, but occasionally enforced. 4. Others should hereupon be so fare from being emboldened or encouraged hereunto, as that they are to be so much the more wary in avoiding the same. 5. Herein they differ from thee, Thou at Church seekest sleep, but their sleep findeth them. 6. Thou there sleepest quietly, but so unquiet is theirs, that even whilst they are asleep, they may be said in some sort to be awake. 7. Too too many which are or would be reputed for such, are fare enough from being such indeed.   

Sect. 3. The Preacher. 
The Preacher.   
I. He is no scholar; He is not read in humane Writers. He is no Logician, Historian, linguist. He is not acquainted with the Schoolmen. He citeth not the Testimonies of the Fathers, and Doctors of the Church. 
A.  A. 1. How knowest thou that he is no scholar? because he useth no Latin, Greek, or Hebrew. But should he use Welch in stead of any of those, wert thou able to detect him? nay, rather wouldst thou not applaud his learning? 2. Cannot a Shoemaker sell his shoes, but he must needs sell or show his lasts, 
Scultet. meth. concionandi, Artis est celare artem.  whereby he maketh them? It is art to conceal art. 3. There is none so learned, but he may learn something from the very meanest, even from those that be fare his inferiors in gifts, as Apollo's did of Aquila and Priscilla, 
Act. 18.26.  a learned Teacher, and well read in the Word, of a silly Tentmaker, and weak woman. 4. As they are not always the richest merchants, which outwardly make the greatest show, so are not they the greatest Clerks which make most show of their cunning. 5. Thou comest to Church to learn, not to teach. 6. Though learning be required in a Minister, yet is it plain preaching that gains men's souls unto God. 7. None forbids to speak with tongues, if it be to edification. 
1 Cor. 14.39 1 Cor. 14.18.19.  8. S. Paul a learned scholar thus saith, I thank my God, I speak with tongues more than you all, yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, then ten thousand words in an unknown tongue. 9 Hast thou not heard many a learned Sermon? 
Jsa. 28.11.  that being fulfilled which in the law is written, with men of other tongues, 
1 Cor. 14.21.  and with other lips will I speak unto this people, yet for all that wouldst thou not hear. 10. A Minister is to gain men's souls unto God, 
Act. 12.21, etc.  not seek applause unto himself with Herod. 11. How many are there which hearing learned Sermons, will thereupon censure the Preachers, as if thereby they did affect applause, sought themselves, were ambitious, vain glorious. 12. What hath Horace to do with the Psalter, 
Hier. ad Eust. de custod. Vir.  Virgil with the Gospel, or Tully with the Epistles? as S. Hierom saith.  
II. His life is not answerable to his doctrine. 
A.  A. 1. Though there can be no more noisome smell, than the smell of a candle, yet will men rather endure it, then live in darkness. 2. The Scribes and Pharisees lived scandalously, in so much that our Saviour did often reprehend them, yet was this his direction; 
Mat. 23.2, 3.  The Scribes and the Pharisees sit in Moses seat, all therefore whatsoever they bid you observe, that observe and do, but do not ye after their works, for they say, and do not.  
III. He hath done me wrong. A. How? wherein? 
A.  By speaking against thee in the Pulpit; Who is able to justify the same? Thou art, but thou art a party, and through self-love mayst be mistaken. Others are, but are not they pickthanks and flatterers? yea, are not both of you guilty of the same sin? But comest thou unto the Physician, and wilt thou not let him rip up thy wounds? Complainest thou of the disease of sin, and wilt thou take no purge to remove it? Thou complainest that the Minister hath wronged thee in thy name and reputation, and wilt thou wrong thine own soul?  
FOUR He continueth long in his Sermons, 
A.  and wearieth his hearers. A. 1. It is peradventure not ordinary with him● 2. It is recorded of S. Paul, tha● upon occasion offered, he did at one time continue his speech until midnight, 
Act. 20.7. & 28.23.  and at another, from morning till evening. 3. Thou canst without being wearied stay twice as long a● thy vain pastimes, than tho● dost at Church. 4. Though every Preacher is an much as in him lieth to prevent weariness and irksomeness in his hearers, 
Lorin. in Acta. p●g. 591.  and so (ordinarily) no to exceed his hour, yet are no● hearers so to tie God's Word, 
Sed & Auditor meminerit, non esse alligandum verbum Dei. etc.  or stint his Spirit, as if it were not lawful at some times upon special occasions to exceed that time.   

Sect. 4. The matter delivered. 
The matter delivered.   
I. It is not worth the hearing. A. 1. 
A.  That must needs be a poor Sermon whereby thou mayst not reap some profit. 2. The sin is the Preachers not thine. 3. By thy watchfulness thou shalt be able to discern the spirits, whether they are of God, or not, and thereupon encourage, admonish, pity, or pray for them. 4. Is there no Sermon delivered by any Minister that relished thy palate? Is there none of them worth the hearing? when there are (as when are there not?) thou shouldest not then sleep by thine own confession. 5. But being asleep, how canst thou tell that thy Minister delivers nothing worth the hearing? surely thou conceitest it, or fainest it (as the soldiers which watched the Sepulchre gave out, 
Mat. 28.13.  that the Disciples came by night, and stole Christ away while they slept) for know that thou canst not. 
Ob.  But thou wilt say, thou hast often heard him so preach, let it be granted, what then? doth it therefore follow that he doth always preach? 
Resp. Eras. apophth. lib 4.  yea, I make no question, but (as Philip of Macedon being asleep whilst Machetes his cause was pleaded before him, and therefore having against equity determined against him upon his appeal to him being awake, and better notice taken thereof, repealed his sentence,) so whereas thou condemnest thy Preacher being asleep, thou wouldst justify him being awake. 6. 
1 King. 22.8.  But as Ahab hated Micaiah (for that he did not prophesy good concerning him but evil) dost thou not hate thy Minister? bearest thou him no grudge? If it be for well-doing, neither shalt thou escape punishment, nor he lose his reward. 7. Others bless God for it, acknowledge themselves to be edified by it, and in their daily practice conform themselves unto it, and why should not thy saying and doing be answerable unto theirs?  
II. It is the very same before insisted on. 
A.  1. Did not S. Paul the like (and that at the earnest entreaty even of those which heard him before.) So Christ himself, 
Act. 13.42.  Apostles Peter and john, and before them the Prophets? 2. Is there no alteration? Though haply the subject be the same, yet is the prosecution thereof distinct and different, as being at one time handled catechetically by way of question and answer, at another, by way of common place, at another by way of doctrine, and Use, at another by-way of paraphrase, and the like. 3. Hast thou indeed amended by that which thou hast formerly heard? Thou hast not. Thou shouldst then be content, yea, willing and desirous to hear the same things again and again, until they shall work on thee, that for which they were at the first intended and delivered. Being addicted to whoredom, thou shouldst especially affect such Sermons (though often repeated, and long insisted upon) which may withdraw thee therefrom. The like may be said of every other sin. 4. When jehojakim had burnt the roll which Jeremiah had written, 
jer. 36.32.  the Lord commanded his Prophet, to write it anew, whereunto were added many of the like words. 5. If the very same formerly delivered took the Preacher more than two hours (it self but an hour long) in penning it, it will take thee fare more to conceive or remember it.  
III. It is invective, most times in the general, sometimes in particular. In general. A man cannot be a little jovial with his friends, or swear an oath, but it is brought up in the pulpit, and takes up a good part of the Sermon. In particular; There is scarce a Sermon preached, wherein the Preacher to my great discredit aimeth not at me. A. 
A.  To the General, 
To the general.  1. Whatsoever is sin is to be spoken against, how small soever the same seemeth unto many, if any at all. 2. When thou shalt indeed make conscience of thy ways, ●hou wilt abstain as from sin, so from the very appearance thereof. 3. The Word is of such a piercing nature, that it divides between the narrow and the bones, 
Heb. 4.12.  and taketh notice aswell of the smallest as of the greatest sins. 
Gat. spirit. watch. pag. 46  4. Can we not use God's creatures (as one saith) unless we abuse them, and make that the bain● and poison of our souls, tha● was given us to be the food an● stay of our bodies? or can we● not be merry, unless we mak● the devil our playfellow? I● there no mirth at all but 〈◊〉 swearing and swaggering, an● in blaspheming of God's blesse● name? Is our mirth nothing worth if it be not mixed wit● prophanosse? 
To the particular.  fare be it fro● us to be thus merry. To th● particular. 1. How knowe● thou that he aims at thee 〈◊〉 hath he confessed so much, 〈◊〉 rather doth not thy guilty conscience, take occasion thereupon to accuse thee? If 〈◊〉 thou shouldst bless God 〈◊〉 his Word, that hath wrought so effectually on thee. 2. A● thou the only bad man in th● parish? the only drunkard swearer, adulterer, coveto● person, etc. are there not others as bad as thyself? There are. Why then may not the Preacher be conceived to speak against them, not against thee? 3. It is not thy person, but thy ●innes which are aimed at, whereof when thou shalt once ●e rid, of them thou shalt hear ●o more. 4. The less thou art ●oothed in thy sins, the grea●er pains are taken to reclaim ●hee therefrom; the more the Preacher strives to make thee ashamed thereof, the greater is ●●is love unto thee; so shalt ●●ou find it in time, though ●●ow thou dost not, thou wi●●est not.  
FOUR It is frequently of hell ●nd damnation, and so enough ●o drive a man into desperation. 
A.  〈◊〉. 1. The law is a schoolmaster to bring us to Christ, nei●●er can any be raised up by ●●angelicall consolations, 
Gal. 3.26.  who 〈◊〉 not first thrown down 〈◊〉 legal comminations. First must Preachers be Boanerges, sons of thunder, than Barnabasses, sons of consolation. 2. We are to preach as well of judgement, as of mercy: damnation, as salvation; hell, as heaven: the torments of the one, as joys of the other. So preached the Prophets. 
Isa. 30.27. etc. Luk. 11.42. etc. 2 Thes. 1.8. Rev. 15.6, 7.  So Christ and his Apostles. This seemeth figured in that vision o● John; The seven Angels which came out of the Temple, though clothed in pure and white linen, and having their breast girded with golden girdles, ye● had the seven plagues, and t● them one of the four beast gave seven golden vials f●● of the wrath of God, to pour● them out upon the earth. 3. 〈◊〉 Wounds thee, that it may hea●● thee; casts thee down, that 〈◊〉 may raise thee up; drives th●● as it were into desperation, th●● thou mayst truly repent, and a●● ta'en unto humiliation.  
V It is often errone●● and heretical, wherewith (were I awake) I could not but be in danger to be infected, or otherwise forced to present the broacher thereof to his utter undoing. 
A.  A. 1. Not every thing which thou conceivest to be erroneous and heretical, is therefore to be so reputed. Thereof God's word must determine. 2. Thou knowest not, but as the broacheer thereof, was by Satan stirred up to broach those errors; so God's Spirit will draw him to a recantation. 3. A Preacher may through ignorance or heedlessness mistake, and afterwards upon good ground revoke the same. 4. If thou shouldst observe any to continue in their error, thou couldst do the Church no better service, then through thy detecting of them, to have them cut off, whereat others haply through fear or ●avour will connive.  
VI It is that wherewith I am already very well acquainted. A. 
A.  1. Art thou the only hearer? Though thou knowest the truth, yet peradventure others in the assembly do not who are therefore to be instructed in those very things, which thou knowest, that they also may know the same. 2. 〈◊〉 thou knowest so much, why then is not thy practice answerable. 3. Wert thou not 〈◊〉 partial judge, thou mighted truly and ingenuously confesse● that through the Word (though out of the mouth of a weak● man by thee too much despised) thy knowledge is daily bettered and augmented 4. Though thou knowest much yet by the Word thou mai●● learn to know more, which the Word knoweth of thee namely, that thou knowest nothing yet as thou oughtest t● know.  
VII. It is such, as where●● I have not profited all th● while, though I have been an hearer thereof these many years; yea, and have been so watchful, as that I have not given leave unto mine eyes to sleep, nor my eyelids to slumber thereat. I am no less sinful, then before; no less cove●ous, malicious, lascivious, and the like. A. 
A.  The woman with ●he bloody issue was diseased ●welve years, yet at the length ●ured. 
Mat. 9.20.  The woman which ●ad the spirit of infirmity for ●he space of 18. years, 
Luk. 13.16.  and was ●owed together, and could in ●o wise lift up herself, yet ●as at the length loosed from ●●er bonds. 
Joh. 5.9.  The man of the palsy was diseased for the ●pace of 38. years, and yet at length at Christ's command, and ●y his power, rose, took up ●is bed and walked. The ●ind bloweth where it listeth, ●nd thou hearest the sound ●hereof, but canst not tell, 
Joh. 3.8.  ●hence it cometh, and whither it goeth; So is every one that is borne of the Spirit. Abide an hearer, wait Gods good leisure, for assuredly if thou belongest to God, thou shalt hear something at the length which will do thee good.   

Sect. 5. 
The persons reproving it.  The Persons reproving it.  
I. They have little to do that meddle herewith. 
A.  A. They are never out of their calling which would work in thee a dislike of sin, and further thy salvation, whether in this o● other particulars. Some are enabled to encounter the greatest. Every one may seem sufficiently qualified to cop● with this.  
II. Such oftentimes as are most faulty herein do most fin● fault hereat. 
A.  A. Though their zeal against this sin in thee doth not excuse or tolerate them thus to sin, yet art not thou thus to sin, because thy reprovers may be justly reproved for the same.    

CHAP. VI Remedies for the cure of this sleeping evil.  
IT is observed that those grounds do bear most corn, and are freest from weeds, which before they are sown, are duly prepared, and after the seed is sown, are carefully harrowed, 
What is to be done to avoid Church-sleeping.  well fenced in, and diligently looked unto; So those which would profit by the Word, and be free from this drowsy disease, must both before they come to Church, when they are come to Church, and when they are returned home set themselves on work.  

Sect. 1. 
Before we come to Church.  Before we come to Curch we must,  
1. Take notice of God's great goodness towards us, in affording his Word unto us; the same being so needful, as Without which our condition could not be but indeed miserable, the same being so profitable, 
Amos 8.11. Rev. 2.5.  as that no greater judgement can befall a land, than the removal thereof therefrom, no greater happiness than its continuance.  
2. Examine our own hearts throughly, for what cause, and to what end it is, that we go to Church; as whether it be not more, for fear, than love; out of custom, than conscience; to see and to be seen, then in obedience unto God's Commandment. This is to ponder the path of our feet; 
Prov. 4.26. Prov. 14.15.  and surely the prudent man looketh well to his going.  
3. Observe our natural constitution, and by what means it cometh to pass, that sleep at Church seizeth upon us, as whether it comes not, through long waking; excessive eating and drinking, 
Gen. 22.5.  distracting cares of the world (for as Abraham when he went to sacrifice his son upon the Mount, left his ass and servants at the foot of the hill; So when we come to the holy hill of God, with the Congregation, we must abandon all by businesses) prejudice against the person of the Teacher. Pride for some measure of knowledge received, 
Amputemus causas morbi, ut morbus pariter auferatur. Hier.  carnal security or the like; for the cause being known and taken away, the effect will of itself cease. Upon this discovery will ensue an holy jealousy, whereby we shall be made so wary, as that we shall not trust ourselves, but use means ●o prevent this evil; for as they that know themselves to have a weak stomach are very chary of their diet, so he that is suspicious of himself, and jealous of his own drowsiness and proneness thereto will be careful to avoid the same. And as they that have gunpowder in their houses, are careful that fire come not near it, so finding our corruption as gunpowder, and the forementioned causes of drowsiness, as fire, we shall endeavour that they may not meet together; yea, hereupon (if we shall at any time be stirred up to a dislike of the Teacher, to an admiration of our own knowledge, and the like) we shall thus argue. If I shall give way unto this suggestion, then will sleep seize on me, then shall I lose the benefit of the Word, etc.  
4. 
Rom. 12.9.  Labour for a true hatred and detestation of this sin Never shall we closely cleave unto that which is good, till w● have brought our hearts to detest and abhor that which is evil, were this throughly wrought, there needed no rhetoric to dissuade us from Church-sleeping. 
1 Sam. 13.16  As Amnon loathing Thamar thrust her out of doors, 
Pro. 8.13.  so (it being the fear of God to hate evil) would we drive it away. And as a man cannot endure the scent or savour of the meat which he loatheth, our very hearts would rise against the same.  
5. Hunger after the Word. Bodily hunger may occasion sleep, or sleep may seize even on the hungry (according to the Proverb, 
Vulpiesurienti somnus obrepit. Eras. chil.  Sleep cometh upon the hungry fox) but this hunger driveth away sleep, for as the stomach hungering for meat, cannot be contented without it, so neither can our souls without the Word, being once taken with an earnest desire thereof. 
2 Sam. 23.15  Great was David's longing for a little water of the Well of Bethleem; Oh! (saith he) that one would give me drink of the water of the Well of Bethleem, which is by the gate) but much more vehement was it for the Word. 
Psal. 42.2.  My soul (saith he) thirsteth for God, for the living God, when shall I come and appear before God? 
Psal. 84.2.  And again, My soul longeth, yea even fainteth for the courts of the Lord. (Assuredly had David had leave at this time to have come to the hearing of the Word, he would not have slept thereat.) And who will not hunger after the Word, if he do but 1. 
By what means an hunger after the Word may be wrought in us.  Take a taste thereof in private by reading and meditation. Hereby the soul cannot but get much both instruction and consolation. 2. Consider the excellency, necessity, and utility of the same, whereof I have already spoken at large: 
Psal. 19.10. Prov. 3.15. and 8.10.  and whereof both David and Solomon did make so much account, that they esteemed it above gold, silver, rubies, and what not?  
6. Resolve to attend unto, and make conscience of the sacred ordinance of preashing there delivered. as Job, 
Job 31.1.  I have made a covenant with my eyes, why then should I think upon a maid? So do we make a covenant, as with our ears to hear, so with our eyes not to sleep at Church. Such was David's religious care for the Ark, 
Psal. 132.4  that he would not give sleep to his eyes, nor slumber to his eyelids, until he found out a place for the Lord, and habitation for the mighty God of Jacob; And such must ours be at the Word, if we would have any communion with God in that sacred ordinance. Jacob being Laban's shepherd, 
Gen. 31.40.  and making conscience of his duty, his sleep (by night) departed from his eyes, and assuredly so would sleep depart from ours, (especially by day) if we made conscience of hearing the Word.  
7. Use the creatures sparingly, both sleep (for what is said of drinking water, may be said of this, 
Quo plùs sunt potae, plùs sitiuntur aquae.  the more it is taken, the more it is desired) and meat and drink; for when men have over-liberally eat and drunk, they are wont to be heavy and drowsy, ready to slumber as they sit, fit for nothing, but for sleep. Such excess, as it is a means even to drown the mind, and by casting reason and understanding into a deep and deadly sleep, to make men unable to watch against the motions of sin, to shut the door of the heart against all virtues, and to set it open to all vices, so much more stupifieth it the body. contrarily, 
1 Thes. 5.6.  Sobriety is an especial help to vigilancy, 
1 Pet. 47.  which therefore the Apostles are usually wont to join together.  
8. Consider whither we are going, before whom to what end, and who we are? To God's house, into the presence of the God of heaven, to be made partakers of the Word for the good of our souls, we being (as of ourselves) of all others the most unworthy.  
9 Pray, as for the Preacher (that his lips may preserve knowledge; 
Mal. 2.7:  he may be faithful in delivering the whole Counsel of God unto us, 
Act. 20.27.  and he may powerfully and wisely speak to our consciences. 
Rom. 1.16. ) and the Word read or preached (that it may be unto us the power of God unto our salvation, 
2 Cor ●2. 16.  the savour of life unto life, and as good seed sown in a good ground) so for our selves and others, that our ears may be attentive, our eyes fixed on the Preacher, our minds be opened to understand, and our hearts and affections sanctified to obey the holy Word.  
Ob. Ob. I cannot possibly spare so much time from my Calling, as to think on these things; or be thus prepared.  
A. Sol. 1. As our Saviour unto Martha; Martha, Martha, thou art careful, 
Luk. 10, 41: 4●.  and troubled about many things, but one thing is needful; and Mary hath chosen that good part which shall not be taken away from her, so may I unto thee. The soul is to be preferred unto the body, and thou art more careful of this, than that.  
2. Bodily exercise profiteth little, but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. 3. Seek ye first the kingdom of God, 
1 Tim. 4.8.  and his righteousness, and all these things shall be added unto you. 4. Even in the doing of the works of our Calling, we may both meditate, pray, resolve, etc. and so that be no let to this. We omit not our bodily recreation notwithstanding the works of our calling, and why should wethis? 6. We take time to fin, and why should we not take time to prevent sin?   

Sect. 2. 
When we come to Church.  When we come to Church we must  
In General; 
In general.   
1. Take heed unto our affections (which the Preacher signifieth by these words) Keep thy foot when thou goest to the house of God, 
Eccles. 5.1.  and be more ready to hear, then to give the sacrifice of fools.  
2. Get our eyes to be anointed with eyesalve, that we may see, 
Rev. 3.18.  and our ears open that we may hear. Remembering that as God hath bestowed upon us eyes and ears, so when we are come into his house, both must be set on work. As our eyes must be seeing, so must our ears be hearing, and obedient, as we ourselves swift to bear. 
jam. 1.19.  to this purpose is that so often reiterated phrase, He that hath ears to hear, 
Mat. 11.15:  let him hear. Yea, as it is usual for one that is drowsy to wash and rub his eyes, or that feeleth any impediments in his ears to pick them; so when we perceive drowsiness to creep on us at Church, we must then rouse up ourselves.  
3. Be possessed with God's fear, 
Isa. 66.2. 1 Sam. 4.13.  that we may tremble at the Word. As Eli whilst he sat on a stooleby the way side, watched, because his heart trembled for the Ark of God; So if when we are at Church, our hearts shall tremble in respect of our present danger through Satan, we shall be kept waking. 
Dan. 2.1.  Nabuchadnezzar being troubled, his sleep went from him, so were we troubled for sin, or did stand in awe of god, because of the same, it would not fall on us. Grief and sorrow occasion sleep, 
Luk. 22.44. Vigilabis, si timebis. August. Timor domini janitor animi. Ber. formido facit solicitudinem. Ter. Psal. 4.4. Pro. 16.6.  but fear and care make vigilant and watchful. This is as a Porter set at the door of our soul; and will also keep our eyes waking. There is no affection more watchful than this. Stand in awe and sin not; yea, as by this men depart from evil, so shall we through it, from this of sleeping at Church. This being kept fresh in our hearts, will make us careful to shun, and fearful to do aught that may offend him whom we fear. In fear of invasion men are wont to keep due watch and ward, but when there is no such danger misdoubted, like the men of Lachish, 
judg. 18.7.  they are the more careless and secure, and thereupon are often upon the sudden oppressed. At the hearing of the Word, we are at all times in danger of the assaults of Satan, there is then neither time nor place to sleep thereat. The Crane which is by the rest appointed for Sentinel, 
Franc. Senens. de Excub. & vigil.  holdeth in its foot a small stone, whereby it may be kept awake; and Alexander the Great, held in the night a silver ball, over a brazen basin, that if he should fleepe, by the sound thereof he might be awaked, such a stone, such a ball, will Gods fear prove unto us, to keep us from Church-sleeping.  
4. Be persuaded that the Scriptures to be read, or the Sermon ready to be uttered, may do us more good, than all those we have yet heard. Yea, that they may be the last which we shall ever hear, as that very hour, 
Platar.  the last of our lives. As Miltiades his triumph hindered Themistocles from sleeping; So did we consider the benefit of the Word, and duly weigh what good God may thereby convey into our souls, (as he hath done to others) we would questionless not sleep thereat. 
Ecclus 31.1.  The care of riches driveth away sleep, saith the son of Sirach. So did we care for the durable riches which the Word affordeth, we would not sleep thereat.  
5. Consider, that as God sleepeth not for our good, 
Psal. 121.4.  and the devil sleepeth not for our hurt; So if we should sleep at Church, God would leave us, and the devil would make a prey of us.  
6. Call to mind, that there will be store of witnesses to rise up against us on the day of judgement, if we shall thus sin. Then will the Lord say, I spoke unto them, but they would not hear me; I was present with mine own ordinance, but they would not look upon me. Then will Christ say; I offered, myself unto them, but they would none of me; I called upon them, but they would not answer me; I would have showed them what I had done for them, but they did not regard me. Then will the Holy Ghost say, I would have entered into their hearts, I would have there lodged; I would have made the Word to take root in them, but by their sleeping thereat they grieved me. Then will the Word say; They despised me. The Saints say, They offended us. The ungodly say, They hardened us in our sins, and occasioned our contempt of the Word.  
It were not amiss, 
Dan. 5.5, 6.  that (as Belshazar was driven from his carnal mirth by viewing the hand-writing which appeared on the wall) they that are accustomed to sleep at Church, would imagine at least, that it were written over their pews, Awake thou that sleepest. 
Eph. 5 14.   
In particular, in hearing we must use, 
In particular use.   
1. Attention, which is when the whole body, 
Attention.  especially the ear and the eye, are reverently composed about hearing the Word. The ear; 
Act. 10.33.  as Cornelius and his household were already, waiting for Peter to hear the Word. The eye; 
Luk. 4 28.  as the eyes of all that were in the Synagogue were fastened on him; that is, on Christ when he began to teach them; we must with Mary sit at Jesus feet, 
Luk. 10.39.  and hear his Word. Doth not the hungry stomach watch for meat? and should not we watch for the food of our souls?  
2. Intention, which is of the mind, 
Intention.  when we diligently mark those things which we are taught; We see by experience, that in a deep meditation, though our eyes be fixed on some certain object, yet we smally regard it, so if the mind be not present aswell as the body, all is to no purpose. To this purpose is that of Solomon, 
Prov. 2.2:  Cause thine ear to hearken, and incline thine heart to wisdom and understanding.  
3. Retention, which is of the memory, 
Retention. Luk. 2.52.  when we lay up the word of God in the heart, as the Virgin Mary, the sayings concerning Christ. He that maketh conscience here of will hardly sleep hereat.  
4. Devotion, which calleth for an heart truly religious. 
Devotion.  A devout soul, never hears of mercy but with comfort; of God's justice but with fear; of his truth without assenting to it, of his works without admiration, and where devotion dwelleth, drowsiness is shut out.  
5. Subjection. God speaks, and must not we hear? 
Subjection.  yea, yield obedience thereunto, how repugnant soever the same seemeth unto our corrupt nature? now how can there be obedience, when there is no subjection? how subjection, where knowledge wanteth? how knowledge be had without instruction? how receive instruction without hearing it? how hear it if sleep be entertained?  
6. Discretion. The ear is to the soul, 
Discretion.  as the mouth is to the body; The mouth refuseth unsavoury meat, that may be hurtful to the body, so must our ears reject erroneous and heretical doctrine. But if the mouth be out of taste, what food will it not receive, how noisome soever? so if the ears be dull and heavy, will not falsehood be embraced for truth? men's traditions, as God's commandments?  
Those that we may the better perform, 
Means whereby to perform those.  we must  
1. Remember that we are in God's presence; at Bethel, God's house, 
Psal. 16.8: 1 Cor. 11.10  and that he both seethe us, and speaketh to us, we must set the Lord always before our eyes, especially at this time. If Paul will have women reverently to behave themselves in the congregation, because of the Angels; much more ought all both men and women, to behave themselves reverently, because of the presence of God, who is the Lord both of men and Angels. This was that which kept David in compass; 
Psa. 119.168  I have kept (saith he) thy Precepts and Testimonies, for all my ways are in thy sight. Do we at any time begin to find ourselves drowsy at Church? speak we thus unto our own souls, Should I thus do in God's presence? yea, as the Lord called Samuel; 
1 Sam: 3.10.  Samuel, Samuel, and the shipmaster unto Jonah, 
jonah 1.6.  What meanest thou, O sleeper? So do we imagine that the Lord speaketh unto every one of us in particular; Why sleepest thou, O sluggard? awake thou that sleepest.  
2. Stand up. It is very memorable, which is reported of Constantine the Great by Eusebius. 
Euseb. de vita Constant. lib. 4 cap. 33.  Being requested by Divines that disputed before him, that after long standing he would sit down and take his ease, answered; It is an impious thing to hear negligently disputations concerning God.  
3. Rouse up ourselves ever and anon; as the cock clappeth his wings, that he may the more cheerfully crow, we must stir up the grace of God in us; yea, 
2 Tim. 1.6.  we must check ourselves when we perceive our drowsiness. 
Prov. 6.9.  How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? We must say unto ourselves, art thou in a way to heaven? will the Lord be pleased herewith?  
4. Use now and then short and sudden ejaculations, 
Psal. 13.5.  as in the words of the Psalmist, lighten mine eyes lest I sleep the sleep of death.  
6. Go along with the Preacher from point to point, applying the Word in particular to the part affected, as the stomach conveieth nourishment to each member. Hear we comfort? we are to apply it to our fear, as God's promises against distrust; So if we hear threaten against sin, whether whoredom, covetousness, pride, or any else, and know ourselves guilty thereof, we are to apply it to ourselves for our humiliation, saying of both upon occasion; This is for me; This promise; This comfort; This threatening.   

Sect. 3. 
After we are come from Church, use  After we are come from Church we must  
1. Call ourselves to an account how we behaved ourselves at Church, 
Examination.  as about Church-sleeping, whether we be guilty thereof, or not, that upon our not guilty we may express our thankfulness, 
See Gatak. Spirit. Watch pag. 81.  as upon guilty remorse and humiliation.  
2. Recall and revolve in our minds such gracious instructions, 
Meditation.  as the Word afforded us; thus bringing into out remembrance, what we heard formerly delivered, as the Bereans who as they received the Word with all readiness of mind, searched the Scriptures daily, whether those things (which they heard) were so. Whereupon will arise such profit and pleasure, as that we shall endeavour thereafter, not to deprive ourselves through unseasonable sleeping, of the good which may be gained by the Word. This is the very life of hearing, neither can we without meditation bring the Word into practice.  
3. Impart unto others by repetition, what the Lord in his Word hath communicated to us, 
Repetition.  not doing the same at some one time, but constantly (as a duty whereunto we are tied) upon our hearing the Word.  
4. Confer of such things at home, 
Conference.  as have been delivered at Church, and that especially by way of Catechising, or by question and answer.  
5. Put in practise such gracious things, 
Practice.  as the Word hath revealed unto us. If thou didst profit by one Sermon (as assuredly thou mightest, if thou didst practise, what thou art therein prescribed) thou wouldst not sleep at the next. 
Prompt s●p. refor. pag 456  A certain Lady having asked her servants, whether the Sermon was done, to whom affirming that it was; she answered, It was said, not yet done; implying that though the Minister had performed his part, they had not yet done theirs; that is, though he had taught them, yet they had not yet followed all his instructions.    

CHAP. VII. The Application of the foregoing discourse for 

Reprehension. 
Use of Reprehension unto Preachers.   
Exhortation.    

Sect. 1. Reprehension of 

Preachers.  
People.    
Preachers,  
1. Which do any way occasion this evil, Whether by taking no pains in their Ministry, by aiming more at applause unto themselves, then at God's glory therein; by delivering erroneous and heretical doctrine; by wearying their auditors; by leading their ●ives scandalously, and the ●ike.  
2. Which do not what in ●hem lies to remove this evil. Should they not at sometimes ●all into a commendation of God's word, to bring their people into a liking thereof? should they not at other times set forth the misery of such as are without it? should they not now and then inveigh against those, which do negligently hear it, or sleep thereat? should they not be as Boanerges, even filled with zeal against those that thus despise it? Must not their voices be lift up as a trumpet, and upon occasions sound these words of the shipmaster, unto Jonah, What meanest thou, 
jonah 1.6.  O sleeper? and that of Solomon to the sluggard? 
Prov. 6.9.  When wilt thou arise out of thy sleep? how long wilt thou sleep, O sluggard? And those of the Spirit, 
Eph. 5: 14.  awake thou that sleepest?  
People, 
People:   
1. Which (whilst the Word is taught) laugh, talk, read gaze up and down in every corner, and the like, every of which (through the just judgement of God,) doth (for the most part) end in sleeping, when the senses are wearied with those, then do they retire unto sleep for their recreation.  
2. Which make a jest of it; as if that which doth so much displease God; so much wrong God's word; so much prejudice God's people; so much advantage Satan's kingdom, and hath been so severely punished, were indeed to be laughed at. Unto such I say, 
jam. 4.9.  Be afflicted, and mourn, and weep, let your laughter be turned to mourning, and your joy to heaviness.  
3. Which do what in them lies to continue in it; yea, do so love to sleep, as that they will further their inclination hereunto, through intemperancy, worldly care, self-conceit, prejudicated opinions, ●nd the like; thus entertaining ●uch things as may make them more drowsy.  
4. Which are angry with those that do awake them; They come to Church against their will; They there stay against their will; and if they there hear any thing, it is against their will. 
Ecclus. 22.7.  They love sleep, set themselves to sleep, and cannot abide to be awaked. Their untoward faces, froward words (Let me alone, what have ye to do with me? meddle with yourselves, etc.) and uncivil behaviour toward those that do awake them, were worth the observation. Wouldst thou when thou comest to Church sleep all the while? fare be it from thee. As the Disciples unto our Saviour Christ being asleep, 
Mar. 4.38:  Master, carest thou not that we● perish? So may it be said unto thee that affectest drowsiness; Carest thou not though thou perishest? 
Mar. 4.24.  Dost thou already know too much? or hast thou already heard too much? wouldst thou hear, more should be given unto thee.  
5. Which being guilty hereof, 
Non fenestra nunc, non fames, non somnus interturbat; (ait Chrysostomus) attamen 〈◊〉 audimus, 〈◊〉 angustia lo●●, non aliquid horum. Lorin. in Acta. p. 591.  do notwithstanding use one or other excuse for their justification. What canst thou pretend? long preaching, much crowding, heat, hard labour; and the like? Beware lest in pleading not guilty unto one sin, thou be'st not guilty of lying, and so punished for both.  
6. Which will not by any means be reclaimed therefrom. God calleth thee, as he did Samuel, 
1 Sam. 3.3.  and wilt thou not hear? He would acquaint thee with his will, and shall thine eyes be always heavy? How long wilt thou sleep, 
Prov. 6.9.10.  O sluggard? yet a little sleep, a little slumber, & a little folding of the handsto sleep. Knowest thou not that many littles make a great, and that but a nap at a time comes in time, to a good deal of time? Of old, they that slept, 
1 Thes. 5.7.  slept in the night, as they that were drunk, were drunk in the night; and wilt thou now sleep in the day, and that in God's house? Art thou an Image? or wilt thou make thyself one? having eyes, seest thou not? 
Mar. 8.18.  and having ears, why wilt thou not hear? wouldst thou die, whilst thou sleepest at Church? were that the way unto heaven? Not any thing the devil more hinders, 
Mar. 9.25.  then hearing the Word, and shouldest thou be possessed with a deaf devil? 
Homer.  As it was Ulysses his chiefest care for his own preservation to deprive Polyphemus of his eyesight, so is it Satan's to deprive thee both of seeing and hearing at Church, 
Mat. 26.43.  for thy destruction. As Christ came the second and third time, and found his Disciples asleep; So when shall one observe thee, but asleep at Church? 
Pro. 29: 1:  He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy (saith Solomon.) And hast not thou been often reproved for this fault, and yet art never the better? 
Deut. 32: 1.  As both Moses and the Prophets directed their speech, 
Isa. 1.2.  unto the heavens, earth, and mountains; so might we well do, considering the general drowsiness, which hath taken hold on most men and women. As the Prophet of old, 
Isa. 53.1.  Who hath believed (so may we now, who hath heard) our report? How many like the dormouse, sleep all Winter, that it may live the better in Summer; So do they sleep at Church, that they may wake about their worldly businesses. 
Eras. Apophth.  Alexander the Great knew himself to be a man by sleep, so mayst thou know thyself to be a sinful man by sleeping at Church. What a shame is it, 
Heb. 5.12.  that when for the time ye ought to be Teachers, ye have need that one teach you again, which be the first Principles of the Oracles of God, and are become such as have need of milk, and not of strong meat. What is the reason? 
Prompt. sap. reformat. pag. 456.  how cometh this to pass after so many Sermons? Even because ye are dull of hearing, either hear not at all, or to no purpose.  
7. Which when the Sermon is done, will not stick to cut the points delivered into question, and dispute about the same, themselves notwithstanding for the most part having been asleep thereat; or when they are come from Church will commend the Preacher, and his Sermon, telling how zealous, how learned. how eloquent it was, etc. when as haply they hear but a little thereof. Thou commendest it. It is well (so may a sick person commend a physician, whose Physic he never tried) but what profit hast thou gained thereby? what fruit hath it produced on thee? If none, thou wert not otherwise an hearer, but in imagination.  
Sect. 2. Exhortation to 

Preachers. 
Use of exhortation unto Preachers.   
People.    
Preachers.  
Be we careful as well to prevent this evil, as to remove it, when it seizeth on our Auditors. 
jam. 2. ●.  As we are not to have the faith of our Lord jesus Christ, the Lord of glory, with respect of persons. So let not our Sermons be with respect of persons, but so study, and so preach at all times, that thereby we may enforce hearing ears, and the eyes of all may be set on us. Lift we up our voices like trumpets, especially when we shall observe our people drowsy; So shall we, nill they, will they, rouse them up. Endeavour we also that our Auditors may truly love us, as children their parents (for where the man is despised, how is it possible that his doctrine should be regarded?) which they will do, through our love of them, and their soul's salvation. Whatsoever may bring our ministry into contempt, be we careful to avoid, being assured that such as shall loathe our doctrine, (though haply they come to Church, that thereby they may avoid the danger of the law) will rather set themselves to sleep, then give ear thereunto. Such indeed will take exceptions at our doctrine, as being either too harsh, or too mild, too vehement, or too cold, at our utterance, as being either too slow, or too quick, at our voice, as either being too high, or too low, and at our conversation, as being either too lose, or too austere, but we must not be discouraged. But why should I offer to instruct you, both knowing what you should do, and doing what you know?  
People. 
People.   
When thou comest unto God's house, 
Prov. 6.4.  give not sleep unto thine eyes, nor slumber unto thine eyelids; 
2 Chro. 23.6.  Here must thou keep the watch of the Lord; yea, lest sleep should assault thee to thy prejudice, thou must set a watch against the same, as the Israelites did against Sanballat and Tobijah. 
Neh. 4.9. Psal. 123. 2●  Behold as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress: So here especially should our ears and eyes wait upon the Lord our God. If thou sleepest at Church, thou shalt assuredly find that God's judgements sleep not; yea, 
Rev. 3.3.  if thou shalt not watch, he will come on thee as a thief, we are all children of the light, and children of the day, we are not of the night, 
1 Thes. 5.5. Eph. 5.14.  nor of darkness, therefore let us not sleep as do others; but let us watch. Sleepest thou? Oh! awake thou that sleepest. 
Psal. 145.15.  The eyes of all wait on the Lord; oh! let thine also wait on him, 
Pro. 20.13.  love not sleep, lest thou come to poverty; sleep not at Church, lest thou be poor in grace. 
Gen. 15.11.  As Abraham drove away the fowls from his sacrifice, so must thou drowsiness, or what else may bring thee to sleep at Church. Awake here, 
Pro. 6.22.  as thou wouldst have the Word to keep thee, when thou sleepest elsewhere. Didst thou consider how Satan hath entangled thee, from which thou canst not be loosed but by the Word, thou wouldst not give sleep to thine eyes, 
Prov. 6.4, 5.  nor slumber to thine eyelids, Verse 6 till (by hearing the Word) thou wert delivered as a Roe from the hunter, and as a bird from the hand of the fowler. Go to the Ant thou sluggard, consider her ways and be wise. The sleep of a labouring man is sweet, whether he eat little, 
Eccles. 5.12.  or much, but such will not be thine at Church. 
Act. 16.14.  Lydia heard attentively, and profited wonderfully (for, hearing is the sense of learning) so if thou wouldst learn, thou must needs hear. Here especially let not thine eye be satisfied with seeing, nor thine ear with hearing. 
Eccles. 1.8.  Yea (attention being the forerunner which prepareth the way to the Preacher, as the ploughshare cutteth up the ground, that it may receive the seed) do thou carefully attend unto the Word preached, neither let Satan who labours either to stay thee from coming to Church, or coming from hearing, or hearing from marking, or marking from liking, or liking from practising, prevail against thee either way. 
jam. 4.7. jonah 1.5.  Resist him and he will fly from thee. Jonah was fast asleep when the boat was ready to perish; assuredly now there is no time for us to sleep, considering Gods judgements hanging over our heads. The Prophet said of Baal, 
King 18. ●7  unto Baal's Priests by way of irony, peradventure he sleepeth. I would that touching us there were a peradventure, and not rather, 
Turkish. hist. pag. 654. He was murdered sleeping, because Solyman (whilst he was in favour) had sworn to him, that he would never kill him whilst he lived, whom now being asleep he did repute as dead, and so caused him to be murdered.  that we do indeed sleep at Church; and (as Baal) do not hear at all. Abraham the Turkish Bassa would not have so carelessly laid himself down to slumber, if he had known that then the angry Sultan would inflict on him the fury of his wrath to his destruction; and thou wouldst not at Church, if thou didst conceive that the Lord would then cut thee off by his destroying angel. What means doth not the Lord use to awake us; mercies, judgements, promises, and what not? Oh that some of them, or all of them would awake us throughly! Thou hast heretofore slept at Church, but haply (as Samson forgot be like, 
judg. 16.19.  that the Philistines had once and again bound him, whilst he was asleep, and so still ventured on Dalilah to his destruction) thou hast not taken notice of the hurt which hath come through the same. Hadst thou remembered it, thou wouldst be more vigilant, whereunto also, if thou wouldst consider thine heavy constitution and drowsy disposition, thou couldst not but be stirred up. The Disciples said of Lazarus, 
joh. 11.12.  If he sleep, he shall do well. But contrarily, if thou sleepest at Church, thou shalt do ill. Christ would awake thee, Christ calleth upon thee, do thou therefore awake and hear, lest as unto his Disciples, he say unto thee in justice, Sleep on now. 
Eccles. 8.16.  There is that neither day nor night seethe sleep with his eyes, saith the Preacher; So let it, so may it be said of thee, whilst thou art at Church, 
Mar. 14.38.  The Spirit truly is ready, but the flesh is weak, watch ye therefore and pray, lest ye enter into temptation; And what I say unto you, 
Mar. 13.37.  I say unto all, in one word of our Saviour; Watch.  
FINIS.