very well one for every severall Day of thâ—… Weeke And they may help on the Worke 〈◊〉 our Repentance if we will so often use thâ—… words of those pious Men that made them with their spirit And all the helps in thaâ—… worke are as necessary as they will be advanâ—… tageous For We are charged often and seriously to reâ—…member how we have provoked the Lorâ—… our God to wrath more then once Deu. 9 7 8â—… And the Lord our God is a consuming fireâ—… and a jealous God Deut 4. 24. Thereforâ—… humble thy selfe greatly For the vengeanâ—… of the ungodly is Fire and Wormes Ecclus. 7â—… 17. And if the righteous scarcely be saved where will the ungodly and sinner appeare 1 Pet 4. 18. The Meditation of these places of holâ—… Writ were enough to fright the Impenitenâ—… and make them long to be better acquainteâ—… with Penitentiall Psalmes Then may they heare more comfortablâ—… words For If wee confesse our fins God is faithfuâ—… and just to forgive us our sins 1 Joh. 1. 9. Noâ—… is not the voice of the Gospell only Solomon could put us in that hope long before thâ—… Gospel was sully revealed He that covereth his sins shall not prosper but whoso confesseth and forsaketh them shall have mercy Prov. 28. 13. And others before him have said the like It was God's mercy ever of old Hos. 14. 2 3 4. Hos. 6. 1 2. But we must lay hold on it while it is called to day Hebr. 3. 13 15. There is a long night coming when nothing can be done John 9. 4. And there is no relying or boasting of the little day of our life Prov. 27. 1. We know not how soon the Sun may set for ever upon us and we be conveyed out of the way into our everlasting House Eccles 12. 5. Therefore let us not put off from Day to Day to turne to the Lord. For suddainly his wrath may breake forth and in our security we may be destroyed and so perish in the day of Vengeance Ecclus 5. 7. But God is never so ready to punish as he is to pardon The Royall Prophet that had experience of that mercy tells us that when but he resolved to confes his transgressions unto the Lord the Lord forgave the iniquity of his Sin Psal. 32. 5. And if we would have it confirmed by the Evangelicall Prophet he could tell us God is so mercifull that upon our resolution before we call he will answer and while we are yet speaking He will heare Isay 65. 24. How then can they think to escape that neglect so great Salvation Hebr. 2. 3. After this so needfull and gainfull a Service of Confession As our Church doth so we should do well to addresse our selves to another Confession that of Praise and Thanksgiving In imitation of the Invitatory Psalme and the Te Deum and the like Hymnes in publicke we should have somewhat ready for that purpose in private Such as what now followes XV. A Morning Devotion framed according to St Basil's direction Constitut. Monast. c. 1 and the rare Patterne of the sweet Singer of Israel in many Psalmes PRaise the Lord O my Soul While I live will I praise the Lord yea as long as I have any being will I sing praises unto my God Psal. 146. 1. As long as I live will I magnify him on this manner and lift up my hands in his Name Ps. 63. 5. Every day will I give thanks unto Him and praise his Name for ever and ever Ps. 145. 2. Every day with all readines and thankfulnes of heart I will worship and fall down and kneel before the Lord my God my Maker Psal. 95. 6. By whom I was fearfully and wonderfully made Psal. 139 13 14. My soul cannot but be affected with that curious workmanship even to astonishment and amazement To consider how there is not the least bone or member in my body but tooke along with it an apparent stamp and impression of Divine Power and Wisdome While my whole Body to say nothing of the rate Faculties of the Soule was so cunningly and secretly wrought and embroidered with veines sinewes arteries and other incomparable varieties of necessary parts that as they were first framed and molded secretly in my Mothers wombe so they are not now all of them exposed to the view of every eye but show themselves onely by the use that is made of them Such are the wonders of my Creation How shall I then be able to expresse or conceive how mercifully and freely I was redeemed with a costly and mighty salvation 1 Cor 6. 20. Luc 1. 69. and by no lesse Providence and Goodnes miraculously preserved in fad and perilous times unto this day Therefore shall the first Fruits of every Day be Hâ—…s and the first opening of my mouth the serving and blessing of his holy Name My hearty Prayers and Praises shall come daily before Him like the Incense Psal. 141. 2. ascen ding upward and seasoning and sweetening my thoughts here for the whole day In this manner and for ever Praise the Lord O my Soule and all that is within mee praise his holy Name Praise the Lord O my Soule and forget not all his Benefits Ps 103. 1. c. Which forgiveth all thy sinnes thy great sinnes and healeth all thy Infirmities thy manifold infirmities Which satisfieth thy Body and Soule with variety of good things and so often after a sweet and quiet sleep reneweth thy strength in the Morning and returneth thee to thy Friends and thy own imployments Young and lusty as an Eagle v. 5. that appeares in her fresh plumes vigorous and youthfull againe For this shall my mouth every morning be filled with thy praise O Lord and my Soule make her boast of Thee Ps. 34. 2 3. For this I will remember Thee in my Bed and when I awake Ps. 71. 7. And upon all opportunities sing of thy Honour and Glory all the day long So shall my Soule be more and more satisfied as it were with marrow and fatnes while I thus endeavour to praise Thee with joyfull lips Ps 63. 5. Here we may tender a particular recognition of some speciall mercy and favour showed to us or ours After which we may take others into our Confession of Praise And O that all others might joyn with me in the close of my thankful acknowledgments O that they would praise the Lord with me and let us magnify his Name together Psal ' 34. 3. Though not in the same place yet with the same heart and affection bearing a part in the Angels and our Churches Hymne Glory be to God on high and in earth Peace good will towards men We praise Thee O God we blesse Thee we worship Thee We laud and magnifie thy glorious name evermore praising Thee and saying Holy Holy Holy Lord God of Hosts Heaven and Earth are full of thy glory Glory be to Thee O Lord most high O that men would thus praise the Lord for his goodnesse
maiest chearfully go through the works of thy Calling In this manner and for ever praise the Lord O my soul. And O that all others would joyn with me to magnifie the Lord together as it was that holy Prophets earnest wish O that we might all praise Him In the Angels and Churches Hymne O that we might with Angels and Arch-Angels and all the Company of Heaven laud and magnifie Thy Holy Name O Blessed Lord. Evermore Honouring and Praising Thee Evermore Worshiping and Glorifiing Thy Blessed Name For all Thy great Mercies rejoycing in Thee and saying Holy Holy Holy Lord God of Hosts which was and which is and which is to come Heaven and Earth are full of Thy Glory Glory be to Thee O Lord most High And let all in Heaven and Earth say Amen Amen Halelujah After the Hymn if you are not inclinable to sleep then that the better use may be made of your last Prayers and Meditations concerning the wonders of our Creation Preservation and Divine Omni-present Assistance I will furnish you with a short Paraphrastical Exposition of those Verses of the 139 Psalm which I commended to you before as fit for the time A Paraphrastical Exposition of some Uerses in the 139 Psalme 1. O Lord thou knowest me as well as if thou had'st made a narrow search and strict examination of all my inward parts Thou art privy to my times of Rest and Retirement and after them thou seest how I fit my self for employment and how I demean my self in it Thou observest my intimate and familiar thoughts and inclinations and intentions long before they are actually mine 2. Thou art no stranger to my labour in the day or my repose sleep and dreames in the night Thou art throughly acquainted will all my recreations and all my best and worst actions and all my faillures or more perfect proceedings in the whole course of my life 3. There is not a word at my tongues end but thou can'st discern it wholely and infallibly before it come óut Thou hast no need that I should express it unto Thee for Thou Lord knowest it better then I doe And as well do'st Thou know and observe what care I use not only in the governing of my thoughts and deeds but also in the bridleing and regulating of my Tongue which I keep not in with good heed besides the hedge of my Teeth which is my Monitor to warn me of it all my Religion will prove vain and of no esteem in thy pure eyes who art the great Judge and rewarder of all 4. Thou do'st compass me as close on every side as a City is beset in the straitest siege I can stirre as little from thy Presence as if thou had'st laid thy hands upon me to hold me fast 5. This Thy knowledge of me and of all my thoughts words and deedes is so high above my capacity that I can neither comprehend it nor hinder it nor be concealed from it 6. For whether can I goe to hide my self from thy knowledge of me How can I be secured from thy dreadfull omnipresence that frights thine enemies or deprived of thy comfortable omnipresence which is the unspeakable defence of thy servants 7. 8. If I could mount my self as high as Heaven or couch my self as low as Hell If I were as nimble and swift as Light it self which is like the wings of the morning and could be conveyed in a moment from East to West land disposed of in the most remotest parts of the Sea 9. Even there must I expect to be led by Thy hand and no other but Thy gratious conduct could be my guide 10. If I should think to hide my self in some dark corner the darkest night would not therein differ from the clearest day 11. For to Thee the glorious Fountain of Light the day and night the clearest and the darkest places are all one 12. And the abstrusest and most secret parts about me my very Reines the seat of Affections and Original Inclinations to sinne lie all open and naked to thy view who did'st cover me with flesh and compact me with bones and sinewes in a secret place in my Mothers womb 13. So that if there were no other cause yet for my very Creation alone I am bound with all thankfulness to admire and blesse and praise thy holy Name My soul cannot but be affected with that strange and curious workmanship even to astonishment and amazement 14. For there is not so much as the least bone or member of my body but takes along with it an apparent stamp and impression of thy divine Power and Wisdom while my body it self to say nothing of the rare faculties of the soul was so cunningly and secretly wrought and imbroidered with Veines and Sinewes Arteries and other incomparable varieties of necessary parts which as they were first framed and moulded secretly in my Mothers womb so are they not now all of them exposed to the view of every eye but shew themselves only by the use that 's made of them 15. All this frame and substance of the body lay open and naked to thy all-seeing eye while it was yet an imperfect Embryo under the hand of thy mighty power and unsearchable wisdom that lap'd up all the several parts rowling and winding them up together as orderly and exactly to their compleat number as if they had been all Registered in a Book with directions how and in what method they should be placed 16. All this seemed to be so punctually contrived before they had their right frame and fashion that they might be day by day moulded and ordered by a strict and insensible way of growing to perfection 17. O how dear and pretious should all these things that belong to thy Creation and Providence be in my sight that seem in my poor apprehension as the effect of much thought advice and contrivance in the variety of so many several parts and wayes that I should be never able to recollect the summe of them 18. Should I venter upon it with my poor Arithmetick I were as good settle my self to number the sand of the Sea In various meditation of them I may lull my self a sleep and yet when I awake return to Thee again in a fresh way of Rapture and Admiration of thy wonderful works And if this were my employment every day and constant entertainment of my thoughts every night Yet were it too impossible for me in the course of my whole life to comprehend A TABLE Containing The Heads and Chapters In this Book General advice more briefly set down for their sakes that have much other business pag. 1. Ejaculations to be used in the Morning when we are awake p. 1. Ejaculations to be used when we are retired into our Closets p. 2. A short Sermon taken cheifly out of the First and Last words of Ecclesiastes p. 2. A Short Set Form of Devotion to be used before we leave our Closets p. 4. Advice concerning our
a good Fire that hath been made in the morning to refresh us at night we take order for an other to do the like Every Morning therefore when our judgment before either the Affections or external objects have wrought upon us is yet most free and impartiall put these or the like questions to thy self as the Emperour Antonine did Whose soul do I properly possess a Brute's or a Heathen's or a Christian 's And what use do I mean this day to make of this soul About what shall I now employ this better part of my self shall I rather put it to the hazard to become good to morrow then be so to day c. Much after this manner was the noble Antonine wont to rouse up himself Not without good reason for such as our daily thoughts and resolutions are such will the Mind be in time The soul receiving a tincture from the Phantaâ—…e Imagination which therefore had need to be dyed and throughly soked every Morning with assiduity of Prayer and Reading and Meditation And that will not be enough unlesse every Night again we call our selves to account and inquire How all this hath appeared in our practice and what Actions of the day have been advanced and improved by our morning-resolutions or what caused the stop and impediment that we may be the better provided to avoid it or remove it another day And why should we not in the Morning and at Night these two several times at least bestow so much pains upon the soul to order it and keep it as our onely treasure which whosoever hath lost hath nothing else to loose or keep We are careful enough that every thing else about us should be neat and cleanly kept and repaired For when are we so forgetful as to leave the body one day without meat and drink and sleep and attendance at several houres Nay with what ceremony and in what state are those times for the most part strictly observed Why then should not the Soul twice a day look for some little attendance that is worthy of far more and better Twice a day a Pythagorean would have looked up to the heavens with some heed and observation to put himself in mind how constantly and invariably the Heavens perform their task and what is their good order and purity and naked simplicity Should not much more be done by a Christian that knows his Soul was breathed from a higher heaven and should tend onely thither It was the Evangelical Prophets resolution If 26. 9. with my Soul have I desired thee in the night and with my spirit will I seek thee â—…arlie in the morning VVhich agrees with the practice of the first times in the Jewish Church where Aaron was injoyned to offer sweet incense every morning and every evening Exod. 30. 7. As also a Lamb in the morning and an other in the evening for a continual burnt offering Exod. 29. 38. And on the Sabbath two Lambs beside the continual burnt-offering Numb 28. 9. David accordingly appointed the Levites to stand every morning to praise the Lord and likewise at evening 1 Chron. 23. 30. But David himself did more For he saith In the morning and evening and at noon-day will I pray and that instantly Ps. 5. 5. 18. So he professed of his sett and earnest prayers but of his praising God he saith yet more Seven times a day i. e. often do I praise thee because of thy righteous judgments Psal. 119. And what David said of his constant task three times a day the fame is said of Daniel Three times a day he humbled himself before his God Dan. 6. 10. After this done under the Law sure we Christians cannot but impose this holy duty upon our selves for twice at the least every day That as God is in Himself Alpha and Omega Apoc. 1. the Beginning and the End the First and the Last so He may be to us our Alpha and Omega the entrance and the close of everie day And that as soon as we awake in the morning we will accustome our selves to acquaint our thoughts first with God and at night composing our selves decently to sleep in some short Prayer or pious Meditation shut up our thoughts and so commend our Souls and Bodies to the protection of Almighty God III. Incitements to Morning Devotion drawn from the Examples and Advice of others WE might do well sometimes to chide our selves into the practice of our Morning devotion by considering How much we come short Of those in the first times of the Law which brought their Offerings unto God every morning Especially of King David that prevented the dawning of the Morning to make his humble addresses to his God Ps. 119. 147. Of the whole multitude of People in Zacharie's time that were found praying without at the time of Incense which was in the morning Luk 1. 10. Again of all the People of the Jewes not long after that were wont to come early in the morning to attend our Saviour Luk 21. 38. Of the Apostles in their early entrance into the Temple Act. 5. 21. Of those in the Primitive times of the Church who were accused of no worse thing then this that it was their ordinary custome to meet together at the dawning of the day to worship Christ with Hymns and Prayers Of the Papists in our daies who by their strict observance of their Hours of Prayer might provoke us to some Devotion in our owne way I do not muster up these Instances together with any intention to urge a necessity of rising betimes to do it or of a punctuall tie to a set private Hour For Age and weaknesse and studie or labour over night and naturall or habituall constitutions of our bodies and the like do qualifie and excuse some in this case more then others But I hope this will perswade us to a more constant morning Devotion when we see our fit times and can well do it And that we may do it then with chearfulnesse and readinesse of heart which makes all our Service the better accepted I will put you in mind of the Prophet's delight in this kind of service who was able to say My Soul flieth unto the Lord before the Morning-watch Ps. 130. I will sing of thy power and praise thy mercy betimes in the Morning Psal. 59. 16. Awake Lute and Harp I my self will awake c. Ps. 92 After you have heard Him you may hear the Prophet Jeremiah others calling upon us Arise in the beginning of the watches pour out thy heart like water before the Lord. Lam. 2. 19. A wise man will give his heart early in the morning to the Lord that made him Ecclesiasticus 39. 5. It is a good thing to give thanks to thee O Lord and to tell of thy loving kindnesse early in the morning Psal. 92. 12. We should prevent the Sun to give thanks unto thee and at the Day-spring pray unto thee Sap. 16. 28. How often this
same mystical body of whose sufferings he should have a quick sense and expresse it in his good wishes and Prayers wrastling with God for them as an earnest coadjutor and fellow-intercessor the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 30. He that will give ear to the many Evangelical exhortations to daily and instant prayer Luc. 18. 1. 1 Thes. 5. 17 c. He that believeth God's omnipotence and all-sufficiency as being the Well of life the Father of lights and giver of every good thing the Lord of Hosts whom all creatures serve and obey He that hath acquainted himselfe with God's Fatherly promises to hear and grant our humble petitions Ask and you shall have Mat. 7. 7. Ioh 16 23. Psal 34. 6 50 15. 103. 13. 81. 11. Open thy mouth wide and I will fill it He that will not deny or forget all these must necessarily acknowledg how foolish and carelesse he is that will rather want then seek that by Prayer which may be so easily purchased VII Other preparatory Meditations before prayers in the morning or at any other time BEfore thou prayest prepare thy self and be not as one that tempts the Lord. Ecclus. 18. 23. And let the first preparation be made in the Heart that thou maist with those in Ier. lift up thy Heart together with thy Hands to God in the Heavens Lam 3. 4. For Prayer is too great a businesse to be committed onely to the Tongue Nor can we expect that He which calls for the heart and directs us to seek him with all the heart and with all the soul Deut. 4. 29. will be any thing moved with the sound of our lips when the heart is silent or that he will be found of those that seek him carelesly Such as those in Isay 29. that draw nigh to God with their mouths and honour him with their lips but their heart is far from him Of whom our Saviour saith that they worship him in vain Mat. 15. 8 9. Now he that would prepare his heart must be told that a sinful impenitent Heart shall have no acceptance It must be such a one as will depart from iniquity 2 Tim. 2. 19. We may learn that from Zohar the Naamathite if thou preparest thy Heart saith he and stretchest out thy hands towards God if iniquity be in thy hands put it far away and let not wickednesse dwell in thy Tabernacles Then shalt thou lift up thy face without spot and without fear Iob. 11. 13. Zohar would have thee come with a pure heart and clean hands and not to forget the reformation of thy Tabernacles that is of thy House and Family too as well as of thy self If Zohar be thought of no great Authority let the Prophet Micah propose a question to this purpose VVherewithall shall I come before the Lord and bow my self before the High God saith he Micah 66. and his answer would be out of the highest oracle v. 8. He hath shewed thee O Man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God VVhat Micah saith the Royal Prophet that had best skill in praying resolved long before If I incline to wickednesse with my heart the Lord will not hear me Ps. 66. 16. And the reason of it we may have in his own words elsewhere For the eyes of the Lord are over the righteous and his ears are open unto their Prayers But the face of the Lord is against them that do evil Psal. 34. 14. The wisest of Kings doth but comment upon those his Father's words when he tells us that a good man obtains favour of the Lord but the prayer of the wicked is an abomination to the Lord Prov 12. 2. and c. 15. 8. 29. VVhen such men pray and spread forth their hands before God he will hide his eyes from them yea though they make many prayers he will not hear saith the Prophet Isaiah c. 1. 15. but he that sets himself to serve the Lord shall be accepted with favour and his Prayers shall reach the clouds saith the son of Sirac Ecclus. 35. 16. And doth not the Gospel speak the same language VVe know that God hears not sinners but if any man be a worshipper of God and doth his will him he hears saith the blind man in the Gospel Ioh. 9. 31. And if we will hear our Saviour himself we must conclude that every one that asketh as he should do shall receive Mat. 7. 8 21. But not every one that carelesly or hypocritically saith Lord Lord shall have his prayers â—…ound so potent as to pierce the Heavens and make way for them or himself to ascend thither That is a priviledge reserved for him that in preparation of heart is ready to do the will of our Father which is in heaven But he that is otherwise minded may receive his answer before hand from the Prophet Isaiah that though God's hand be not shortned nor his ears heavy yet iniquity will separate between God and such a suiter and make him hide his face from him when he would be looked upon with some favour Is. 59. 2. 1. 17 18. VIII A farther supply of such Preparatory Meditations as may make us fitter to be heard in our Prayers WE have shewed already what need we have to come with a penitent heart and resolutions of a good life and how far that may prevaile Shall I now shew if we would have yet more hope of Audience and be sure to have our prayers more acccepted how we should improve a penitent heart truly prepared with Contrition and Humiliation of spirit for those Prayers are most successful that come up to that In which regard as much as we are affected with the desire of a good issue of our Prayers so much we should endeavour more and more to prostrate and cast down our selves before the throne of Grace For he that in a sense of his own miserable està te esteemes himself the most unworthy to be suffered to look up to Heaven or be admitted to any accesse neer the Mercy-seat he is likely to be the first that shall be looked upon and called nearer He that in his own opinion of himself placeth himself lowest as a worme and no man He that descends so far into the thought of his own vilenes that he sees his soul ready to cleave to the dust and his body so despicable that he thinks it worthy to be trod upon his Petition is not unlikely to be look'd upon in the first place and himself preferred before all those that expected to have an Answer before him I say not this without some reason For then we have the best foundation to build high when we are at the bottom of Humility And if we will hear what God himself saith of this kind of addresse to him we will easily believe that as he which exalts himself will be abased according to the degree
Saint Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would willingly listen to one that would sometime pray for himselfe as Christ prayed for us with strong cries and teares Hebr. 5. 7. Remembring how Importunity prevailed with the unjust Judge in the Parable of our Saviour and how it may prevaile for them that will give God no rest till he vouchsafe to answer them Such were holy David's prayers wont to be set forth in the sight of God as the incense Ps 14. 2. like frankincense laid upon hot coales So should ours be as if our hearts as well as our tongues were touched with a coale from the Altar mounting upward with that fervour attention and devotion which carries our â—…houghts from earth and presents us as it were for that time before the Throne of God's Royall Majesty in Heaven Now they will more happily and easily compasse this fervency and intention of spirit that are able to follow Saint Peter's advise to joyne Sobriety amd Watchfulnesse unto Prayer 1 Pet. 4. 7. For Sobriety makes us fit to watch and if we bring not a hearty vigilant prayer we may pull a curse upon our selves rather then a blessing We cannot but thinke so if we consider that Prayer is one of the chiefest Services that we performe to God and therefore we must not think that God will indure to have that done coldly and lazily and carelesly Prayer gives us accesse unto the Throne of God and leave to speake and hope to have Audience before his Divine Majesty Therefore should we study to offer it up attended with those graces and virtues and ushered in with that preparation that may put us in further hope of Acceptance after we are heard In that regard the holy Saints of God in all ages being to commence some speciall suit unto God have not been unwilling many times to prepare themselves with Fasting and lay hold of all other good helps whereby they might come as well fitted as they may be for a businesse of so high consequence as that of Prayer XIII The close of this Meditation with a returne to the time ANd now having given a view of most of those helps to conclude this Meditation I will only adde that some advantage to Prayer may be drawne from the very Time which brought us into this discourse Of all other the Morning is the fittest time for Prayer While we are more fresh fasting and sober while our best thoughts affections vigilance intention and fervor not yet taken off or abated with worldly affaires are the more ready to attend our Prayers Therefore let us use the more care not to let that time of our Devotions be passed over but as it should be And both then and ever Let us not presume to pray without some serious preparation or some praevious ejaculation sent before to that purpose For we had better spend lesse time in Prayer then rashly and unpreparedly adventure upon such a worke too soon Preparatory Ejaculations fit to be used when we compose our selves to Prayer OLord all hearts and all things else are naked and manifest in thy sight Hâ—…b 4. 13. and all at thy disposall O Cleanse the thoughts of my Heart by the inspiration of thy holy Spirit and make it fit for Prayer and other holy Duties Graft in it with the hatrâ—…d of Sinne the love of thy holy namt Give me that Faith that may conduct my selfe and that Charity that may take others along with mee to the Throne of thy grace Teach my Heart the Reverence due to thy Divine Majesty in the presenting of my humble Petitions Make my servent and vigilant Prayer truly expressive of the value of that which I came to begge conformable to thy holy will and in the name and mediation of our Lord and Saviour Jesus Christ. This is enough to be spoken of Prayer in generall in reference to our present purpose From this Digression we will now returne to our particular Morning-Devotions For which we learne of our Mother-Church by what she doth in publick Prayer to begin our private Addresses then too with a form of confession which is to begin with our pardon and peace first humbly begged from Almighty God I shall therefore commend unto you first a Confession and Prayer used by Bishop Andrewes then another used by Archb. Laud. XIV Confessio cum Precatione ALmighty God and most mercifull Father all-mercifull and Mercy it self I have wiâ—…tingly and willingly run from thy wayes erred and strayed from them more like an untamed heifer and wild asse then a lost and wandring sheep I have followed too much or rather altogether the absurd devices and brutish desires of my own heart I have not only offended against but even been offended at thy holy Laws thy most holy Laws I have left undone nay not done all those things which I ought to have done I have done done nothing else but those things which I ought not to have done And there is no health nor hope of health in me But thou O Lord have mercy upon me miserable most miserable sinner the greatest of sinners and the most unthankefull for so great grace as hath been offered to me Spare me and all them O God which confesse their faults Restore thou them that be penitent that desire to be penitent that wish they were so that feare they are not enough that are sorry they are not more penitent for this is according to thy promises thy most gracious most sweet promises declared unto mankind in Christ Jesu our Lord that invites all and promiseth to refresh all that feel the weight and â—…urden of their sins and come to Him for ease Grant therefore O most mercifull Father â—…or his sake who is our Redeemer Advocate Author and Finisher of our Faith Propitiation Righteousness and Justification that I and all penitents may ever hereafter live a Godly Righteous and Sober life Grant that we may do this to the glory of thy Holy Name and the Salvation of our own Soules Amen Pro Remissione Peccatorum O Eternall God and most Mercifull Father Pardon I beseech Thee all the Sins Omissions Commissions Thoughts Words and Deeds by which I have provoked Thee â—…o anger from the time of my birth to this present moment that no one nor all of my â—…ins together may ever be able to cry oftâ—…er or lowder in thine eares for vengeance â—…hen the cry of my Prayers may ascend up to Thee for Mercy and forgivenesse and obâ—…ain what they sue for Particularly I humbly â—…eseech Thee forgive unto me my greater and â—…ore clamorous Sins Such as are O Lord â—…gainst Heaven and against Thee have I â—…nned and committed foul transgressions 〈◊〉 Thy sight But I beseech Thee wipe â—…em all out of the Booke of Thy Remembrance through Jesus Christ our Lord anâ—… onely Saviour Amen To these if you will adde a Penitentiaâ—… Psalme There are seaven of them that is thâ—… 6. 32. 38. 51. 102. 130. 143. They will 〈◊〉
their following of Vice But we have them can set us better Copies to follow if that will move us Let us follow those Saints that have gone this way before us as far as they have been Followers of Christ and follow them in that Resolution which we have from St. Paul I count not my self to have apprehended saith he Phil. 3. 13. i. e. I am not so secure of my name in the book of life that I may sit down and take my ease but this I do forgetting those things which are behind that is not relying too much upon the former pains that I have taken in a Christian course of life and the Duties belonging to my place and reaching forth unto those things which are before that is keeping my eye still upon the end of my race with resolution of perseverance I presse on toward the mark for the prize of the high calling of God in Jesus Christ. Or if any would presse higher still let them follow the ardour and obedience of the blessed Angels as it is our daily prayer that God's will may be done by us in Earth as it is by us in Heaven XXVII Another view of this Means with a fuller expression of the extent of it out of Psal. 34. 13. WE shall need to say no more of the terms wherein Holines is proposed But Holines being so necessary a Duty as without which we are excluded from eternal Felicity it will not be amiss to hear a little more of the full extent of it And that we may best learn from holy David who in the long compas of the 119 Psalm containing 176 verses and elsewhere hath given us more pious expressions of his Desires and Resolutions for an exact holy and virtuous life according to the dictates of God's holy word then any other have And as he was the best able having it so much in his thoughts and endeavours so he hath given us also the best Periphrasis of Holines in the full compas of it and joyned it with Peace too which the better fits our former Meditations He hath done it in these words Eschew evil and do good seek peace and ensue its Ps. 34. 13. upon which we build our following Discourse Eschewing evill and doing good is here put as a compleat description of Holines in the true extent and agrees with that which we observed of the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Holines in us is a separation of our selves from sin to a holy and virtuous life This Holines so clearly and fully discovering it self both by eschewing evil and doing good may well be set in the first place before peace either as absolutely necessary and eminent in it self or as being the best meanes to conduct us to our Peace For no hope of Peace without a good life If we will be Filii pacis and look for the blessing of Peace to rest upon us we must begin with eschewing evill and doing good Our seeking and labouring for the best peace will be of little consequence wiithout that For it was Sin that first broke the peace every way And the breaking off of sin must usher the way to our Peace again The Word of God is the Gospel of peace upon these termes The Ministers of God which are his Embassadors propose no other conditions of Peace The holy Sacramâ—…nts are no otherwise the signes and pledges of our peace 1 In the one the laver of Regeneration being justified by Faith we have peace towards God through Jesus Christ our Lord. But so that we enter covenant to be no more at enmity with God but to fight under his Banner make his Enemies ours and live in obedience to his Laws Of all which this is the summe to eschew evil and do good 2. In the other Sacrament of the holy Eucharist we are honoured with an Invitation to God's holy Table which is an evident confirmation of our peace He would not invite us if he would not be Friends with us But to that we have no Admission and welcome without the renouncing of our evil wayes and resolving to do good These are the steps of our Jacobs Ladder that is of our Liberty to ascend and descend and have fair entercourse between God and us This is the order of that Wisdom from above which is first pure and then peaceable saith St. James c. 3. v. 17. In these steps and in this order our Saviour led us the way For how read we of him Thou hast loved Righteousnes and hated iniquity therefore the Lord hath anointed Thee with the oyl of gladnes above thy Fellows Psalm 45. 8. That is He was first Melchisedec King of Righteousnes and as glad of that as of the oyl of gladnes that made him King of Salem that is King of Peace But whatsoever we think of the Order or of the terms wherein they are expressed still we shall see that they usually go together Righteousnes and peace Ps. 85. 10. in the holy league Obedience and peace Great peace have they that keep thy law Ps. 119. 165. Peace and Holines Hebr. 12. 14. as we found them before Peace and innocence Keep innocence and that will bring a man peace at the last Psalm 37. 38. And as many as walk after this Rule of newnes of Life peace be-upon them Gal. 6. 16. And in effect this is all that is required of us God calls not for great learning or deep understanding nor any thing else but good living Knowledg and Truth go not beyond this they do but show the way This is the way He that knows much may increase his sorrow by his knowledg when he thinks of what our Saviour said of him that knew his Masters will and prepared not himself to do according to it Luk. 12. 47. But he that knows lesse may settle himself closer to the practice of what is here required eschewing evill doing good following of peace And blessed is the man whom the Lord when he comes shall find so doing Luc. 12. 43. I will say no more of the Order and Union of those two I will rather look a while upon eschewing evil and doing good as they may be considered in themselves But still we may take notice of the Psalmist's method which will teach us first to take order for the eschewing of evil before we undertake the doing of good 1. For Sin is our spiritual disease we must be cured of that before we come to the works of our perfect health 2. Sin is our Pollution And who can be filled with sweet and pretious virtues till his Body and Soul are become pure and fit vessels wherein to receive them Or what Doves will come to filthy cottages 3. Sin is our Deviation and departure from God and goodnes First we must recedere â malo get out of those blind wayes before we can be set in a clear way of doing good Having seen the Order wherein this charge is to be taken I will keep you no
us unto And as it is in Nature so it is in Grace Grace begins with the heart and having so begun her greatest strength and Spiritual munition is spent in the ordering of that In regard of that beginning My Son give me thy heart Prov. 23. 26. saith this Penman of the Holy Ghâ—…st elswhere in the person of God And in regard of that consequent care and defence he saith here Prae omni custodia So it is in Nature So it is in Grace and so it is in regard of that common enemy of Nature and Grace too He aims at the root of the Tree he strikes at the heart and if he get any hold there he keeps that above all keeping whatsoever he doth for the leaves of Complement and branches of our outward carriage and behaviour So that every way In nature in grace in the opposition of both there is no lesson of such use and consequence as this Keep thy heart above all keeping In which words according to the constant language of the Holy Scripture by the Heart we must understand the Thoughts of the Heart or the whole Soul of man For nothing indeed is so perfect an embleme of the Soul as the heart is 1. It is so in the very outward Form The Heart is wide above and narrow-pointed below So should the Soul be dilated toward Heaven contracted toward Earth Again the Heart is such a Triangle as the round world is not able to fill and the Soul hath an obscure image of more then a Triangle of the blessed Trinity it self For it consists of Reason Will and Memory three distinct Faculties in one Soul and in every part is satisfied onely with God created unto him and never at rest but in him saith St. Aug. The Soul is like the Heart in both these But 2. There is yet a greater resemblance in the very Life of the Heart For the Heart lives by a continued breath per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in the life of the Soul there be Animae suspiria spiritus sancti influxus Ejaculations of the Soul and influences of the Spirit and without that continual entercourse betwixt God and her self the life of the Soule decayes Therefore in that regard also it follows well in Solomons advice Keep thy heart above all keeping for out of that are the issues of life We understand what is here meant by the Heart and how the Soul is figured in that Thence we may easily gather what it is to keep the heart To keep the heart is the Office of the Soul being watchful and observant over all her thoughts and affections and to keep the heart above all keeping is the Emphasis of Care and Diligence In the same phrase which you have v. 7. with all thy getting get understanding that is in respect of that care not for getting of any thing else So with all thy keeping keep thy heart that is in respect of that care not for keeping of any thing else XXX Of the particular consequences implied in the former Advice and the delivery of it and first of the Possibility of keeping the heart IN the Former Advice and the pathetical delivery of it two things are plainly implied 1. He that saith Keep the heart implies that it may be kept It is not utterly impossible 2. He that saith Keep the heart above all keeping implies that it must be kept there is a necessity of keeping of it First we will see the possibility of keeping the heart And that we cannot see more clearly then in the removal of those lets and impediments that we commonly pretend against the keeping of the heart or at least we magnify a great deal more then we need to excuse our selves Whereas it were better wisdom to baulk such Scruples and rather keep our hearts to some absolute Rule that may raise our endeavours to the highest pitch Of those lets and so much magnified Pretences there are especially Four 1. First the malice and subtilty of the Devil to hinder the meanes 2. Another is our own natural weaknes to apply the means 3. A third our unruly passions to interrupt them 4. And then forsooth if all this were not that yet we can do nothing without a supernatural power and therefore we may sit still These Four 1. For the malice and subtilty of the Devil if that be objected against the keeping of the heart I answer First we may be mistaken in it For I doubt not but that is often father'd upon the Devil that rather issues from our selves according to that of St. James Every man is tempted when he is drawn away and enticed by his own lust Jam. 1. 14. We are often tempted by that natural concupiscence that remains in us ad agonem saith St. Aug. that is onely to increase our cautioâ—… and to exercise our diligence in the resistance For which to make us amends there are also many divine sparks hid in the Soul that are able to encounter it And then again for those attempts that arise meerly from the Devil many of them are such as may be wholly prevented many of them are such as may be frustrated and repelled First they may some of them be prevented For indeed they are more of our own procuring then we are often aware of If we did not give the Devil encouragement and fondly discover our weaknes and put an occasion into his mouth we should not have him so often and so buisy about us And therefore Chrys saith He is like a dog that sawns upon us when we sit at Table If we throw him some meat and bestow our favours upon him we are sure to have more of his company but if we chide or neglect him whensoever he comes after a while he will not loose his labour so much as to try a conclusion upon us So it is with the Devil Resist him and he will fly from you Jam. 4. 7. And if he do not fly if he will try his conclusions there are many wayes also to frustrate his practice and return it upon his own head For whatsoever comes from him if it vanish without any consent of ours it shall not be imputed to us it shall be set upon his score If we fail of that yet we may take the Foxes the little Foxes Cant. 2. 15. that is saith St. Jerom we may intercept his wily tricks before they gather strength To which purpose we had the whole Armour of God in the former Section commended unto us So that if we scan the case as it should be for the keeping of the heart we have no such Impediment in so high a degree either from the Devil or from our own concupiscence as the ordinary complaints of the world do seem to infer 2. And this makes way for Answer to the 2d Obj. the hindrance that we plead from our own natural weaknes in spiritual cases to apply the means for this custody Natural weaknes
heart commonly If worldly thoughts fall to the ground better will ascend into the place of them But when we mount them into the highest place down go the other I say this must be added at fit times For otherwise wordly thoughts and businesses and recreations too have their time when they are necessarie and must not be omitted Neither are we alwayes alike disposed for heavenly employment Nor will the object it selfe indeed be gazed upon long by us And in this Advise where the wise man saith prae omni custodià keep thy heart above all keeping Prae omni is so farre from excluding all other thoughts and employments that it rather implies many more but it puts the Superlative upon this above them all The heart may have her times of other serious entertainments or lawfull Recreation But she must have her time of Privacie and Retirednesse from them all 1. Both because the devout heart is the spouse of Christ and as St Bernard speakes Christ doth not love to come to his spouse in the presence of a multitude At least he will not knock every day at that heart where there is so much other businesse that there is no leasure to let him in 2. And then againe because whensoever the Soul would mount her selfe to heavenly speculations if she be surprised with worldly affaires she is like a bird that hath her feathers limed Intangled in them she is not able to use so much as her naturall strength to elevate her selfe In both these regards there are seasons wherein she must be retired to God and Her selfe And this is the third of those meanes and preservatives that may be used for the keeping of the heart 4. After all these We have no other care unlesse it be this How there may be a continuall supply of good thoughts and Meditations to busie and strengthen the heart upon all occasions And such a supply there may be in the daily perusall of two great Bookes upon which all other are but Commentaries the Booke of the Scriptures and the Booke of the Creatures The Royall Prophet made the Nineteenth Psalme in speculation of them Both. The first part of it begins with the Creation The heavens declare the glory of God The second part from the 7. verse is of the Scriptures The Law of the Lord is a perfect law And so Both those Bookes are there commended to us 1. Whereof That of the Scriptures is absolutely necessary as a Rule and Patterne to them that want a guide or light it selfe to the blinde Therefore we are advised to meditate in that Day and Night Psal. 1. 2. And the other of the Creatures must not be neglected because they were created indeed to that end to serve our weake apprehension of God as so many Spectacles not to looke upon them and stay there but thorough them to looke upon God Himselfe And so we may understand that obscure place in the Preacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He hath given the heart of man a whole world of matter for Meditation so large that no man shall ever fully goe through it and find out all the workes of God though he spend all his life time in that studie from the beginning of it to to the end Eecles 3. 11. Out of all which plenty we might every day select something to praepossesse that roome in the heart which otherwise vaine and perhaps worse then vaine fancies will incroach upon If we delight in rarities we might every day pick out some of those reall wonders which God himselfe the God of wonder and the God of Nature hath abundantly afforded to entertaine our speculation Whether we look up to Heaven or downe to Earth whether we looke to other Creatures or to our selves into our bodies or into our soules there is matter enough of wonder and meditation to keep our hearts in the feare and live of God XXXV The Close and Fruit of these last Meditations VVE have seene that the Heart may and should be kept above all keeping We have seen what Meanes and Helps there are for the keeping of it Let us therefore so keep it as our onely treasure which whosoever hath lost hath nothing else to lose or keepe We are carefull enough that the Bodie and Apparrell and every thing else about us be neat and cleanly kept and repaired When are we so forgetfull as to leave the body one day without meat and drinke and sleepe and attendance Let us do as much for the Heart and Soule which is worthy of farre more Let her be Lodged in a roome worthy of Her Let Her be Fed with her own proper food Let her be reposed upon her owne pillow that passeth all understanding To keep it thus is to follow the counsell of the wise man and to prove wiser then He was But to imploy so pretious an Instrument to any base use is the Act of a man that hath lost his wits I will say more It is no better then Sacriledge that a Soule which hath been offered to God as a reasonable sacrifice should after that be made an organ of sensualitie and a Cage for Devils No better did I say Nay it is farre worse For it is not onely the withholding of a Vessel consecrated to the service of God but it is an Attempt upon the Image of God Himselfe The Heart here being the Soul and the Soule a Character of the Divinity And therefore not to be prostituted to publick infections but kept pure and safe above all keeping Our answer to all Attempts against it being that which was our first answer in Baptisme Abrenuncio I for sake them all We undertooke that once and failed of it Let us now resolve and do it And that we may be inabled to doe it Let it be our humble prayer that God would create a new Heart within us and then give us strength to keep it as we ought And to the same end ‑ that He would give us grace to lay sure hold upon the Prime and Superiour Meanes and keepe close unto Him the living God out of whom indeed are the issues of Life XXXVI Instructions for those times wherein we are called to the Church HAving hitherto endeavoured to fit the Heart and Soul for more private devotions and entertainments we may now take the like care to prepare her for times of Divine and Publick Service with the Congregation both for the further confirming of her self and the clearer example to others And if we mean to be so serious in this high employment as the happy exercise and the most happy consequence of it doth require good reason there is that first our Preparation to the Sanctuary then our Demeanour there as in Gods House should exceed all other As the Shekel and measure of the Sanctuary was double to the ordinary measure He that dwels in Heaven hath an especial eye upon that place above all other not only to defend it but to observe our carriage
thanks with the best member that I have XXXVII A second Task in this Preparation AFter this first care in our Preparation a second would be to inflame our hearts with the love of that holy place and that holy work to which it is fit we should come with ready and chearful minds And that may best be done by borrowing some Light and Heat from those servants of God that have excelled in that kind and especially from the Royal Psalmist by meditation upon these or the like streins of his or theirs wherein we shall see that they accounted this place the Joy of their Glory the desire of their eyes and that whereupon they set their minds Ezek. 24. 25. One thing I have desired of the Lord which I will require that I may dwell in the house of the Lord all the dayes of my life to behold the fair beauty of the Lord and to visit his Temple Psal. 27. 4. O Lord I have loved the habitation of thy House and the place where thine Honour dwels When shall I come to appear before the presence of my God Ps. 42. 2. O how amiable are thy dwellings thou Lord of Hosts My Soul hath a desire to enter into the Courts of the Lord. My heart and my flesh rejoyce in the living God Psal. 84. 2. I will offer in thy dwelling an oblation with great gladnes Ps. 27. 7. My lips will be saine when I sing unto thee so will my Soul Ps. 71. 23. Give thanks O Israel to the Lord in the Congregation from the ground of the Heart Ps. 68. 26. XXXVIII Our passage toward the Church and our entrance into it AS we passe by the graves in the Church-yard or other Dormitories we may when we are alone and can do it without seeming Affection and Hypocrisie put our selves in mind of our Mortality and the hope of a joyful Resurrection out of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are God's Storehouses for the Bodies of his Servants that have their Souls in Paradise or rather His Paradise his Garden set with Beds of those flowers that shall bud out again in the great Day of our general Spring In like manner as we cast our eye upon the Font and Pulpit we may sometime recall the memory of that solemn vow that we openly undertook at our first Initiation into the Church and of those many Sermons that have often rubbed the remembrance of that with little appearance of successe in our practise But we must never forget to come in and out and do all in the Church with that decent and reverend behaviour of our selves that is due to a place of Gods more especiall presence and our more peculiar service unto Him Whereupon Jacob called his Bethel a place of dread and the Jewes stiled theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Palace or place of Majesty where they conceived God sitting between the Cherubim as upon a throne of state and the Christians called theirs in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence we had our Kirk and Church All these names putting us in mind of that which was the very letter of the Law that we should reverence Gods Sanctuary Levit. 19. 30. Though in it self it was no peculiar Act of Law but rather the Dictate of Reason that God should be approached to and served in the compleatest kind of service with all inward and outward reverence that is fitting for us The Holy and Princely Prophet carried this thought along with him when he went to Gods House and how doth he expresse it We will go into thy Tabernacle and fall low on our knees before thy Foot-stool that is before the Ark. Psal. 132. 7. And in other words of his we invite our selves every morning to the same duty in ô Venite adoremus O come let us worship and bow down that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and kneel before the Lord our Maker Psal. 95. 6. i. e. before him that made body and soul joyn'd them both together and will expect they should both be joyn'd together in his service Our Invitatory Psalm calls for it by the example of Holy David in the Tabernacle That his example prevailed with the Jewes we see it in Solomon's time For as soon as they had a Temple we find them all the whole congregation bowing themselves with their faces to the ground upon the pavement and worshipping 2 Chron. 7. 3. Nehem. 8. 6. And who knows not that it was a custome of the Jewish Church when they were abroad to pray towards the Temple and when they were in the Temple to worship towards the Altar The first we see in Daniel's practice Dan. 6. 10. The other confirmed by good K Hezekiah's command Incurvate vos coram Altari hoc 4 Reg. 18. 22. If the Christian Church hath the like Practice before the holy Table it is no more bowing to the Table then K David or K Hezekiah's adoration before the Altar was adoring the Altar in those dayes or man's kneeling before his seat is kneeling to his seat 2 Chron. 29. 29 30. And if the Christians Reverence was more then that of the Jewes good reason for it we have more ingagements that call for more respect and might cast us lower before his Footâ—… stool that first bowed the Heavens and descended as low as earth that hemight raise us as high as Heaven then in his agonie bowed again and fell on his face to pray for us that now think it much to stoop a little in the Church when we come to pray for our selves Mat. 26. 39 The glorious Saints above they do it they bow when they addresse themselves before Him In the fourth of the Revelation you may see them falling down and worshipping and casting their Crownes before the Throne Rev. 4. 10. They that pretend to be cunning in the Revelation think they could tell us best who they are whether Caelestial Spirits or the Reverend Fathers of the Church that go there under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders or Priests Whosoever they are they are such whose example we had better follow here then defer it till we think to see them in Heaven But if they will continue as stiff in the knees as they are in the neck I must tell them the very Devils did it Marc. 3. 11. They bowed before our Saviour when he was in the state of his humility shall we be loth to do it when he is in his state of glory Surely he that commanded us not to bow to idols did not mean but we should bow down to himself Yet if we doubt of his meaning let us learn what that means in the Psalmist Give the Lord honour due to his name worship the Lord with holy worship Holy worship will have the heart and due Honour will have the lowest submissive expression of bodily Service which is no more then our bounden Duty to God and the one will easily follow the other
of Love shall we present to God Now I le tell you that 1. The first must be a weeping Love in hearty sorrow for all our past offences and neglects against Him that should have been the first and chiefest object of our Love 2. Then a solicitous obedient carefull love followes that endeavouring a better observance of divine commands ever after and renouncing all those râ—…bellious Affections that diverted us from his Love 3. Adde to these a meeke and humble love expressing it selfe not onely in our most submisse and lowly addresses to God but also by a mild demeanour of our selves to men which two are much wanting in these irreligious fierce and angry dayes wherein meeknesse of spirit is a great stranger and other spirits walke more ordinarily abroad abroad 4. And lastly Labour for a devout Angelicall love taken up us much as may be both with the practise of what is most pleasing to God in a heavenly convâ—…rsation and innocent course of life and in many divine contemplations too which two make up St Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are a faire praeludium and preparation to a coelestiall life he reaster He that studies to proceed as farre as he can in these will have little pleasure or leasure for such Affections as trouble most men in the world Shall we goe over these foure againe from the lowest to the highest and marke the severall footsteps of a growing love 1. The first we found to be a weeping love for our past offences and mistakes 2. The second a solicitous preventing love for the time to come 3. The next a meeke and humble love 4. The last is a more Angelicall love or a walking with God as Enoch did in a serious study and practise of what is most pleasing unto God Such a Peripatetick will not easily be inticed out of that way to tire himselfe in other crocked and dangerous paths that lead to the world the flesh and the divell rather then to walk on in those blessed steps that begin in the love and end in the fruition of God himselfe For what should bewitch him to thinke any walke more healthfull or more pleasant then that which leads to Heaven or any love dearer then the love of Him that is Goodnes it self 'T is true that to walk in any virtue is to be in the way to Happines but if you would have a walk beyond all company Ambulate in dilectione saith the Apostle Eph. 1. Walk in love and he hath set this mark upon that walk excellentiorèm viam I 'le show you a more excellent way 1 Cor. 2. ult i. e. this way of divine love It is Honour enough for other Virtues to lead us by their trust into this way But this of divine love is the more excellent the surest and the readiest way to Heaven This is our Jacobs Ladder whereon you may see Angels and Men ascending and descending ascending by the love of God descending by the love of men By which ascent and descent Love is made the compendium of all Duties and of the wayes to Heaven Therefore St James calls it the royall way jac 2. 8. St Paul the complement of the whole law Rom 13. 9. Our Saviour himself makes it the Epitome of all Mat. 22. And Moses saith quid amplius what else doth the Lord require of thee Deut. 10. 12. And well may it have these honourable titles and high commendations and more then these as being the root and life of all virtue whence they grow and from whence if they are cut off they wither and dye sor want of true sap and moisture Of that value it is here on earth Nay in Heaven 't is the Seraphicall Virtue that inflames and delights the Seraphims and thence gives the name to them Well may it be to us the Queen of all virtues whence they have their glory and lustre as the Moon hath from the Sun Lastly It is the bond of perfection when we are fastned with that nothing can separate us from the love of God Not the Relation of any love below For He that loves Father or Mother more then me is not worthy of me saith our Saviour Not the possession of any estate below For We have left all to follow thee say his Disciples Mat. 10. Not the admiration of any thing above oâ—… below Neither Principalities nor Powers nor things present nor things to come Noâ—… height nor depth nor any other creature shalâ—… be able to separate us from the love of Goâ—… Rom. 8. 38. What shall we say more of this love It hath such preheminence above all other virtues that the Wise man in his Love-song compares it to the Banner the most eminent thing in all the Army Vexillum ejus super me amor under which we venture our lives for his sake And with this eminence it hath such value and esteem that without it nothing is of any value Neither Circumcifion availes any thing nor uncircumcision c. Gal. 5. but faith that works by love that is a lively working Faith that is set on work by this Love So little hope there is for any thing else to be esteemed though we could come in with long Catalogues of our worth in any kind If we should boast our Nobility we should be easily answered by St. John 1 Joh. 4. 8. Qui diligit ex Deo natus est Every one that loves is born of God and to be born of him is true Nobility If we could shew our greatness in Riches Honour Knowledge or any other way St. Paul would answer all with Nihil prodest 1 Cor. 13. Si linguis hominum Angelorum Though I speak with the tongue of men and Angels and have not love I am become as sounding brasse or a tinkling Cymbal And though I have the gift of Prophecy and understand all mysteries and all knowledge and have all Faith so that I could move Mountains if I have not Love it profits nothing Therefore above all other things let us beg this of Almighty God that he would vouchsafe his own love to kindle ours with all the light of his countenance some gracious aspect from himself that may draw the soul to his love If this be our hearty prayer there will be nothing wanting on God's part while we are not wanting to our selves But there 's the hazard We may be careles and perverse doting upon somewhat that hath a fair outside but within a sting and poison that is accompanied with a worm that never dies In this dotage our love hath an ear and an eye easily opened to the seeming-sweet inticements of sin but no eare for the best charmer charme he never so wisely nor eye for him that is the delight of Heaven and daily invites us to a love attended with that security and delight and advantage that is not to be found in any other love 1. For Security first It is so free from hazard that in this love and onely in
this it is a high virtue to coeceed to be sick with love to be in Raptures and Ecstafies of Love As we may see the Church is in the Canticles and is still loved the better for it 2. Then for Delight What greater delight can you conceive then David took in his divine love when He set his Harp and his Heart to the tune of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 116. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I love thee dearly O Lord As the Hart longeth after the Water-brook Ps. 18. Ps. 42. Such were holy David's loves and delights The like had St. John the beloved Disciple who in every Epistle in every Chapter pleaseth himself to descant upon holy Love And St. Peter being woed with our Saviours question lovest thou Me was able to say Tu nôsti Thou knowest O Lord that I love thee Saint Paul was of his mind accounting all but losse for the love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 3. 8. And after them thousand of Martyrs and holy Saints that apprehended more delight in those coelestiall flames that kindled this fire within them then the fear of other material flames that turned their bodies into ashes and so delivered them from the assaults of those dangerous Loves without them that were ad oppositum unto this To all those blessed Souls the Love of God was sweeter then life it self and in some stronger then ever lasting death if so we may understand the love of Moses and St. Paul who it seemes could have been content to have been blotted out of the book of Life and made Anathema from Christ if that might any way promote their Loves and the Honor and Glory of Him they Loved Here 's a Love that may take the Kingdom of Heaven by violence and prevail for any thing For what can be denied to such a Love 3. And this brings us to the Third Motive the Profit and the Advantage that accrues to this Divine Love to which all things are pervious For bring as great a sinner as Mary Magdalene that had been a City-sinner peccatrix in Civitate and the unclean Cage of Seaven Devils yet if his Repentance bring with it Mary Magdalene's Love he need not doubt of the same happy success that she had quia ditexit multum This Hope we gather out of the Gospel And before we came to it in the Gospel the body of the Law it self carried so much Hope in those Tables of Stone as might break our Stony Hearts in this Love For how read we there He visites sin to the Third and Fourth Generation of them that Hate Him But what doth He for them that Love Him He shewes mercy to thousands in them that Love Him And this Love reacheth further yet Not only to shew Mercy but all manner of Blessings All are to be had for the price of Love For What else doth God require of you saith Moses Deut. 10 12. that is Lay down that and â—…e all Dii omnia Laboribus vendunt the Heathen were wont to say That God would sell all for Labour We rather say God will part with any thing for Love Wisdome for Love Sapientiam praebet diligentibus Joy for Love Thou hast loved Righteousness or to Love what God loves and Hate what He hates therefore will the Lord Annoint thee with the Oyle of gladness above thy fellowes Protection for Love Because he hath set his Love upon Me therefore will I deliver him saith the Psalmist Psal. 91 14. 16. And He concludes as we would have Him With long life will I satisfie him and shew him my Salvation that 's compleat deliverance indeed And when He comes to shew that what shall we then see but the rewards of our Love That which neither eye hath seen nor eare hath heard nor hath entred into the heart of man that hath he prepared for whom think you for them that love Him This high reward should elevate our Love as high as toto Corde to love him above all that is to love Him as much as we can and as some others that have gone before us in this Love I will name only the Royal Prophet to whom God himself gave this Testimony My Servant David followed me with all his heart to doe that only which was right in mine eyes 1 Reg. 23. 3. Which is the same that was undertaken by Good King Josiah and his people to walke after the Lord with all their hearts and all their souls Such as these had the habit of Divine Love and that is all we can hope for here For to have a heart ever in actual elevation of it self to God that is not for us below that is the perfection we hope for in heaven The nearer we come to it here the better And to that end to our best endeavour we must adde our fervent Prayers that God would shed this love in our heart by the Holy Ghost and keep us in the same Love For he that abides in Love abides in God and God in him Will all this that hath been said advance our desire and delight in this Divine Love All that hath been said of the Security Solace and Advantage added to the Dignity and Value of it God grant it may be so Amen Let that be the Rule of our Honor and Respect to us Let that captivate all the faculties of our bodies and souls and command all our Affections In that bright flame let our foolish wandring desires perish as the silly Flies doe that hover about the clear flame of a Candle Let this be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While we live Let it be the touchstone of our Actions The Solace of our Hearts The Fire to warm our Affections And when we dye Let it be the Fiery Charriot to mount us up into Heaven Let us breath out the Soul in some Ejaculation of this Divine Love and so pass to the Blessed Fruition of Him Which Happiness may He grant in whom our best love is accepted In whose Presence is Fullness of Joy and to whom we therefore desire to ascribe all Honor and Glory The Peace of God which passeth all understanding keep our Hearts and Minds in the knowledge and love of God and of His Son Jesus Christ our Lord. A Transition to what followes in the Appendix THese Meditations were primarily intended for such as live a Collegiate and speculative kind of life freest for Retirements Out of which commonly are taken the fittest Spies and Intelligencers for the Kingdom of Heaven In such men rather then others we expect as hearty desires and serious resolutions of a constant progress in Piety as appeared in Caeleb and Josuah towards the Land of Promise For they being in a more Regular course of life begin every Morning in via Sacra that is in the way that leades to Gods House where they are daily furnished with excellent Sermons and Prayers I mean with the Lessons duly read out of the word