desired For it is supplied with a continual Fervor and dilated with a sweet complacence and pleasing apprehension of the happines we might have in the fruition of what we desire and long for Therefore it doth not much need any Motive or Reward or any thing else to maintain it in vigor but onely the hope of acquiring that which is beloved There 's none of us all but have our share more or lesse in this pleasing Affection And it should be our daily prayer and care that we be not mistaken in the object of the Love we pitch upon To which purpose we should be most vigilant over those parts where Love makes the entrance The ordinary wayes are the Ear and the Eye First the Ear hath a door to admit it A door that no Key opens so well as a good report That will easily make us love those whom we never saw ut eos saepe quos nunquam vidimus diligamus saith the Orator No Musick can set anothers Heart-strings to the same tune with ours so soon as this 2. Beside this of the Ear there 's a second and more frequent passage to Love from the Eye either the Eye of the Body or the Understanding the eye of the Mind For Love hath the same Fountain that our loving Tears have they come out of the Eye and thence fall into the Breast So doth all Love from the Eye slide into the Heart and then it needs no Letters of recommendation there it pleads and conquers for it self So it is in all Love and so it is particularly in Divine love which is an inclination and application of the heart to God 1. First it comes in at the Ear. Fides ex auditu saith the Apostle and so doth Love Amor ex auditu It begins as that Psalm doth Auribus audivimus Ps. 44. 1. we have heard with our Ears and our Fathers have told us 2. It comes in at the Eye too For from the eye of the understanding by which we see the worth of what we love it is conveyed by Faith into that welcome which the Heart is easily made ready to embrace it withall Now that we are so taken with love at the Eye t is no wonder since we hear our Saviour himself say to the Church in the Canticles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast struck or affected my very Heart with one of thine eyes Cant. 4. 9. They must be holy and devout eyes that can so take him and we had need to look to it that our eyes may be such And when they are such that God may yet divert them from dangerous objects and vouchsafe his own love to kindle them withall that is the light of his countenance some gracious aspect from him wherein the Soul may see him as the fairest of ten thousand Cant 5. 10. the most amiable of all that can be loved and hear him with that affection which was commonly his that said Thy word is sweeter to me then the hony and the honey comb more to be desired then gold even much fine gold And now I may ask first concerning the Eare the first passage to love who hath not heard of the Majesty Wisdom Goodnes Mercy and other attributes of God that are able to ravish the love of any soul. Dies diei eructat scientiam There is no speech or language but that voice is plainly heard and understood in a l the world If we will make the right use of our Eares we cannot but advance our love to God 2. Then I may ask as much for the eye the other passage Hath not every mans eye the eye of his Body or of his Understanding been so far opened as to discover some clear beams some cast of his love not onely in the general wayes of Providence but in the more particular benefits mercies and indulgencies that are or may be conferred on him and should be the attractives of his love so many wayes doth he display his Amoris insignia his love-tokens And the truth is we should never come to be so happy as to love him if he did not invite and woe our hearts first by his own Favours and preventing love which is the Adamant of Love and was so powerful in him that it should now draw our hearts to heaven as once it brought him from thence to Earth to give us a touch of his ardent love in his humility and Obedience and especially in shedding his dearest bloud for our sakes All this did he to win our love to him without whom we could not love nay live and move and have any being and from whom are all the wonders of our Creation and Preservation and all the promises of future and eternal Happines This preventing love of his is the hand by which he drawes all men to the confession of his goodnes And if we adde to this the particular favours to our own persons we have enough to win our Hearts and fix our love upon him But we notwithstanding are so hard to be won to him and so ready to forsake him upon the allurement of very trifles that we scarce make a stop to ask our selves the question why we tire our love with so many objects so infinitely below the value of this one For what is it that we would have Is it Beauty Then seek the love of him the sweetnes of whose glorious face is the Joy and Rapture of Angels The onely vision of him is complete Happines and full satisfaction Or would we partake of true Riches or knowledg or pleasure Then study the love of him who is the unum necessarium to all these ends and purposes 1. Of whom we are directed to buy that gold that will make us truly rich Apoc. 3. 2. In whom are hidden all the treasures of wisdom Col. 2. 3. In whose presence is fulnes of joy and at whose right hand are pleasures for evermore Ps. Is not all this true And yet are not we commonly so far from thinking how to purchase his love that we busy our selves most in that which heaps up the treasure of his wrath and provokes him to plague us with many fearful judgments Into these dangers we plunge our selves in the persuit of our ugly sins but what lovely virtues do we compass with the like hazard for his sake that is Love and Charity it self Or what excuse can we make for our selves that we are not so employ'd Yet if the purchase of other virtuous Duties may find excuse this sure will find none If we are exhorted to Fast or to Relieve the Poor or to any other like Duties we may perhaps think to excuse them by the indisposition of our bodies or our want of means c. But when we are perswaded to love God we are put upon that a ainst which there is no Apolâ—…gie He that loves not the Lord Jesus Let him be Anathema Maran Athah that is liable to the heaviest curse Well then If there be no excuse What kind
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
of his self-exaltation so he that humbles himself will be exalted according to the measure of his Humiliation So far shall we be from doubting that when we are most out of conceit with our own value Cod respects us most Whâ—…n we' are placed by oâ—…r selves so low that we think we cannot go lower then indeed as we may be sure we cannot fall so nothing is so sure as that we shall rise To learn this excellent lesson shall we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught by God himself and hear how he expresseth it in his holy word Upon whom shall I loâ—…k but upon him that is of a contrite spirit and trembles at my word I sai 66. 2. A troubled spirit is a Sacrifice to God A broken and contrite heart he will not despise Psal. 51. 17. Nay it is in the plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices that is a Sacrifice equivalent to many other A Sacrifice that goes beyond all the Sacrifices of the Law The Lord is nigh unto them that are of a â—…ontrite heart and will save such as be of an humble spirit Psal. 34. 17. King Hâ—…zekiah found this true as well as David in that ready answer from God I have heard thy prayers I have seen thy tears Isai. 38. 5. So did Daniel in the Angel's report that srom the first day that he set his â—…eart to understand and chasten himself before God his words were heard And so will all other that make tryal of Gods infinite mercy IX Another sure way of Preparation from our Love of God and our Delight in Him BEside that sad way of Humiliation we have another more chearful way of promoting our Prayers We may take it from holy David a man after Gods own Heart that had made great use of it How dear and sweet the very mâ—…ntion of God or his holy word or any thing of his was to David's tongue and heart he hath sufficiently expressed in many Psalmes especially in the 119 and 145. both of them Alphabeticall Psalmes that they might be the easier committed to memory and the latter so highly esteemed by the Jewes that R Kimchi tells us the Rabbines had a saying that whosoever heartily recited the 145 Psal thrice a day needed not doubt of his eâ—…ernal Fâ—…licity As if they thought it the best Psalme to increase the love of God in us and so to fit us fâ—…r the Beatificall Vision and the heavâ—…nly quire above Yet how easily or how much soever the Jewish Church was taken with emphatical expressions of that Divine Love many in the Christian Church that should be more affected with it do seem to dote so much upon somewhat here below that they cannot hear with that ear and wish to go along with the Psalmist charme he never so wisely Therein they are rather like those Idols that have ears and hear not But if I should tell them how advantageous holy David saith that our love of God may prove to our obtaining of what we pray for I hope they would listen a little better to that Therefore I will keep them no longer from it They may see it Psal. 37. 4. in these words Delight thy self in the Lord and he will give thee thy heart's desire Which is made good in another Psalme that speakes in the person of God Because he hath set his love upon me therefore will I deliver him He shall call upon me and I will hear him Now though this be the reward of Divine Love yet it were a shame that we should need much to be incited to it to love him whose creatures we are and on whose mercy and goodness depends all our Felicity X. Other Means to facilitate our accesse to God by Prayer NOt only our love to God but our love and respect to others too may procure a good successe of our Prayers As 1. Mercy in forgiving them Hence is that Evangelicall advise When thou prayest lift up holy hands without wrath 1 Tim. 2. 8. that is be in Charity when thou prayest If thou bring thy gift to the Altar and there rememberest that thy Brother hath ought against thee Leave there thy gift go first be reconciled to thy Brother Mat. 5. 24. Forgive thy neighbour so shall thy sins also be forgiven when thou prayest Ecclus. 28. 2. 2. Mercy in relieving them Old Tobit made it his advise to his son Turne not thy face away from the poor and the face of God shall not be turned away from thee c. 4. 7. Solomon had said it before him in other termes He that stoppeth his ear at the cry of the poor he also shall cry himself but shal not be heard Prov. 21. 19. King Nebuchadnezer was therefore put in a fair way of preventing a sad punishment by Daniel's good counsel to break off his sins by alms-deeds and mercy to the poor Dan. 4. 27. And Cornelius found the vertue of this when he had the honour to be told by an Angel that his prayers were heard and his Almes-deeds were had in remembrance in the sight of God Act. 10. 31. Ecclus 3. 30. 4. 10. 3. Due respect to Parents Who so honoureth his Father makes an atonement for his sins Ecclus. 3. 3. He shall be heard when he makes his prayer v. 5. v. 15. Thus in all things our Christian and virtuous demeanour of our selves hath the force of letters of recommendation to promote our cause to the throne of grace And we have our Saviour's own word for it that If we abide in him and his words abide in us Ask what we will it shall be done unto us Joh. 15. 7. Out of these and the like Institutions which we take out of the holy Scriptures and wherein we perceive what preparation fits us best for the attaining of our humble suits of the hand of God every man should select some above the rest as most peculiar to himself and wherein his present care should make some amends for his former neglect remembring the advise of Baruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. As it was your mind to go astray from God so being returned seek him ten times more Baruch 4. 28. by humble and hearty obedience as well as by earnest supplication XI Caveats for the Matter and Manner of Prayer THat our Prayers may be succcessesull it will be further necessary to take order that they may be ever attended with those Cautions Virtues and Graces which are most conducible to that end Such as these are 1. Not to ask amisse for any thing either in the scope and matter or in the method and order of of our Prayers For many ask and receive not because they ask a miss Jam. 4. 3. that they may consume it upon their own pleasures and fancies In such cases we must not expect to be heard unlesse it be to the punishment of our folly and presumption And otherwise we must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is our prayers must be grounded upon
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 〈◊〉
us to think of taking them asunder Peace and Holines cannot be parted and without Holines no man can see God I will bring you acquainted with them both in the order wherein they are named beginning first with Peace This Peace true Christian peace begins at home in a peaceable setled mind St. Basil cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet composure and temper following upon the subjection of the sense appetite to reason all the faculties of body and soul to the will service of God For it dwells in a heart that is at unity within it self and with alll other but Sin and Sathan A heart that is conscious of no crime but what is washed off by repentance And so having lost the trouble and sting of all disquiet is easily reconciled to God and for his sake to all the World Such is this Peace so apt to communicate it self to God and Man To them both For it hath not the happy reward the Vision of God by looking toward God onely but rather by looking upon men and being at peace with them Our Saviour intimates as much where he puts pacem inter vos have peace among your selves before Deus vobiscum the God of peace will be with you For that implies that we may cozen and deceive our selves in the apprehension of our peace with God whom we have not seen if we stand not in good termes of peace and love with men whom we have seen That is the evidence of the other And it must be Peace with all men too For if we are at peace with them onely that are at peace with us what thanks have we Do not even Sinners the same But if we are ambitious of drawing near to the God of Peace we must be at peace with our Enemies too and love them as He loved and did good to us when wee were Enemies to him Nay we must not begin our addresses to him till we have first made sure for that Peace Whatsoever else we present before his Altar it will never be accepted unles we first acknowledg that love to all others which is the first thing belonging to our Peace The Royal Prophet hath it in plain words Cum his qui oderunt pacem I was at peace with them that hate peace Psalm 120. 5 6. That 's durus sermo you will say Have we no limitation in this case yes we have one in St. Paul's advise to the Romans Si fieri potest if it may be and Quantum in vobis est as much as in you lies Rom. 12. 18. For you remember the league between Peace and Truth when they kissed each other as the Psalmist speaks Ps. 85. 10. We must not forsake divine truth to purchase our peace with men we must not hazard our eternal peace above to make sure for peace here below Nor must we flatter men in their vices and lull them asleep in sin by that meanes to keep them in peace and love If their faults come in our way when we have a fair occasion to work upon them we may not spare them though we study this precept of living in peace Such and the like Cautions we may propose to our selves in the prosecution of our peace with men and with that proviso if we follow it with our best endeavours we have done enough for our Peace For it is enough for us to follow it We cannot alwayes overtake it and have peace as we would To be fully possessed of peace is for the blessed Saints above It is enough for us to do our parts and to expect the happy success from God the great Peace-maker But follow it we must we that are Christians For where should the study and care of peace be expected but among us And yet we see we are often at more variance then all the world beside The enemy hath sowed his Tares of Schism and Sedition so thick that they spoile the growth of the Church and are ready to choke and entangle the best Corn. And all the while whose Prayers and endeavours fight against the common Enemy of Mankind what is become of those pious acclamations and zealous benedictions antiently bestowed upon those that studied the peace of the Church Let them prosper that love it And Beati pedes blessed are the Feet of those that come with the good tidings of peace In the best times the best and wisest men were put to a non-plus in expressing the worth and lovelines of it O quà m bonum quà m jucundum saith that pious and warlike King O how good and pleasant a thing it is Ps. 133. He speaks it but of peace among Brethren VVill you ask me the Question First how good it is R. It is so good that nothing is good without it and where that is by a rare Alchymy it turns all to good Solomon a wise man and a Type of the best Peace-maker hath told us as much as that comes to A handful of hearbs with peace is better then a house full of Sacrifices where that is not Prov. 15 16. that is better then a house full of good cheer as the Jews were wont to make after their Sacrifices so good it is 2. Then How sweet and pleasant is it R. I know no sweet that can stand in comparison and competition with it King David tels us of Aaron's ointment and the dew of Hermon But it is not Aaron's ointment that hath such sweetnes though your liberal fingers should pour it out so freely that it should run down to the very skirts of his garment It is not the dew of Hermon that can like us so well though it bring the hope of Fruit and profit along with it Neither the sweet ointment upon the head of man nor the sweet dew upon the face of the Earth nothing so pleasing as Peace Therefore the sweet singer of Israel never seems to have pleased himself better then when he got into his Song abundantiam pacis Ps. 72. 7. That is his full Musick There he is in his sweetest strain when he sings of abundance of peace so long as the Moon indures There he takes himself and us indeed circum praecordia ludit You cannot but be well affected at the reading of it if I put you in mind of that Affection wherein the Roman story tels us how the Graecians entertained the message of the peace of Achaia Iterum iterúmque Praeconem repetere illam vocem jubebant They had never enough of that The sound of that word pleased them beyond all the Musick in the world Dulee bellum inexpertis we say A drum and trumpet that calls for war may be good Musick to an ignorant Novice as it is to a Horse that hath no understanding He perhaps as Job saith of the horse will swallow the ground with fiercenes and rage and say among the trumpets Aha! and mock at fear when he smels the battel a far off Job 39. But all thy Joy and Triumph
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
that are weak and sick by reason of too various and too much nourishment who deceive themselves and go a contrary way from the cure seeking spirituous liquors and succulent meats in a conceit of weaknes and fear of cold diseases Not considering that too much juycie meats oppresse nature and hot wines fill the head with foggie vapours whioh being turned into ill matter and condensed become the original of some distempers which were never feared These refreshments are not for such as live at ease but rather for such as often spend their spirits in labour or hard study For others moderate Abstinence is far better better for their health and better for the prolonging of their daies Which appears in this that the most austere and abstemious sort of men in all ages though they lived at ease and used little exercise have been the most healthfull and the longest livers 2. I must tell you one thing more To a healthful and long life Abstinence adds a light body agile and fit for any emploiment For where the Diet is moderate proportioned to the body the temper the season there the concoction the work of the Stomach must needs be good and so the blood also good and the humors pure untainted and fit for motion fit for God's service especially fit for currere for those services that require a quick dispatch that is for the best and noblest actions that cannot well be atchieved by a troublesome body With which I will close up those things which Abstinence brings to the body But Abstinence stretcheth her virtue farther still being beneficial to the whole Man And first she derives safety and vigor to the Senses For instance where there is no crude deflux into the nerve and organ of hearing and seeing there the Sight and Hearing must ordinarily be more lasting and more accurate and exact unlesse it be extinct and decayed by Age or Study or some Accident 2. Nor doth she stay at the Senses The Affections themselves participate of that good that proceeds from Abstinence Anger Lust and Melancholly must needs be abated when their ordinary fewel that keeps in the fire is taken away Griefe Fear and Heavines must needs be corrected when those Humors that feed them are drawn dry Thus doth Abstinence charme the raging spirits make a man affable chearful tractable and reduce all to the right state In case of lust especially that kind of Devil is seldom cast out but by Prayer and Fasting too 3. The Benefit of Abstinence goes yet farther extends it self to the Memory and Vnderstanding For whereas Intemperance sends up a cold obstructive humour that possesseth the Brain and so dulls the memory and Apprehensive Faculty that both of them weakly apprehend and hardly retain On the contrary a just and moderate Abstinence quickens the wit sharpens the Invention and Judgment as far as the Constitution is capable and makes the spirits and apprehension true and pure instar speculi So that both the species of Earthly things and the contemplation of Heavenly is more to the life and so illuminate as an intemperate muddy brain cannot be for Anima sicca anima prudens Wisdom dwels not where the vapors of Meat and Drink have too much to do 4. Nay Abstinence flies higher yet It makes our Prayers our Meditations our Devotions lesse distracted more facile more intent more delightsome And as Faith is the prime and inward Foundation so of secondary and external things Abstinence gives the greatest advantage to all spiritual and heavenly virtues So many helps doth it supply so many obstacles doth it remove in every Christian and Religious employment Therefore let not so much be crammed in for the Vegetant as shall not onely indanger the whole body but hinder all the superiour Faculties the Senfes the Affections the Memory the Understanding and Devotion too But rather let us use that Christian Abstinence without which we cannot be so fitted to run the race that is set before us that in the end we may win the Prize and Crown of Immortality We have reason so to do in regard of those Advantages that we see it brings to the body and to the Soul By all which if wee look upon it with impartial eyes it is truly amiable as most acceptable to God to Nature to Reason to Virtue to Religion the Continence of men the Chastity of women the vigour of a living and the ease and quiet of a dying man and not so much the means to a Crown as a crown it self and more virtual to the head of him that wears it but ever ending with a Crown incorruptible LI. Of that Charity or hearty love of God which is our best Companion while we live and when we die OUr Saviour being asked which was the greatest Commandment gave this answer in effect That the greatest Commandement is to love God with all our heart and soul and mind that is as well as we can or totis viribus as Saint Luke hath it ut totius dilectionis impetus eò ourrat that the whole current of our love may drive that way as St. Augustin well expounds it This is the greatest and the next is like unto it to love others as well as our selves not quantum but sicut or eo modo or in ordine ad Deum in reference and subordination to our love to God which is the modus of loving our selves God looks at nothing more then this hearty unfeigned love of him nor should we desire any thing more nothing being more advantageous to our selves For it is that Love which covers the multitude of our sins and presents us and all our Actions acceptable to God who regards nothing that is not derived from that Fountain If that were not Motive enough who would not love him above all in whom are all beauties and loves in an eminent manner beyond our apprehension And in the fruition of whose love we have a fair way made to the enjoying of everything else worth the loving But may we not stop a little when we look upon our selves What are we poor and vile Creatures that we should aspire or dare to make tendry of our love to him with any confidence True But since he will not onely accept it but peremptorily command it and command it in the first place we may and we must frame our selves to do it And the more we can improve this Divine Affection the better we may think our pains to be spent all the dayes of our life I shall therefore endeavour to help it in this method 1. First taking a view of Love in general 2. Then particularly of Divine love not omitting the waies and attractives of them both 1. Love is the inclination and application of the Heart and mind to that which is beloved Wherein there is no sence of labour or difficulty but rather a languor and impatience of not having a speedy success of our endeavours to find out and enjoy that which is
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
Redemptione Regeneratione Catechismo Vocatione Patientia tua Compunctione meâ Preventione tua Curatione Parentibus bonis Magistris doctis Benefactoribus Amicis Domesticis fidelibus Beneficiis quae accepi Siquid benè egi Consolatione praesenti Fiducia futura Donis Naturae Fortunae Gratiae Omnibus qui mihi Scriptis Concionibus profuerunt Precibus Colloquiis Reprehensione Exemplis Jnjuriis Liberatione à Periculo Ab Insania Inquietudine Sanitate Mentis Corporis Statu competenti Hisce omnibus omnibusque aliis Cognitis vel Incognitis Quae Recordor vel obliviscor Confiteor tibi confitebor Benedico benedicam Gratias ago Gratias agam Omnibus diebus Vitae meae Haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè paulò alitèr se habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliud gratissimae devotissimae Animae Sacrificium Eucharisticum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what if I should not deliver this in Latine or Greek which two languages the learned Bishop was commonly wont to use in his Closet and to whom all usefull languages were as familiar as his own tongue Methinks I should speak a little English in love to my Countrymen and to let them see how easily by the help of some linguist and the use of their Bibles they might partake of some of these and other-like Devotions to the great benefit of themselves and their Interpreters and all their Friends Blessed be God the Creator Preserver and Governour of all things Whose Kingdome is an everlasting Kingdome and his Dominion from Generation to generation Dan. 4. 3. He is the blessed and only Potentate King of Kings and Lord of Lords Who only hath Immortlity dwelling in a light which no man can approach unto 1 Tim. 6. 15. And though He hath his dwelling so high yet he humbles Himself to behold the things that are in Heaven and Earth Psal. 113. 5. Takeing the Wise in their own craftiness Job 5. 13. Pulling down the Mighty from their seats and exalting them of low degree Filling the hungry with good things and sending the rich empty away Luke 1. 52. Lord what is man that thou hast such respect unto him and the Son of man that Thou dost so regard him Psal. 144. 3. Blessed be the God of the Spirits of all flesh Numb 16. 22. In whom we live and move and have our being Act. 17. 23. Who would have all men to be saved and come to the knowledge of the truth 1 Tim. 2. 4. Not willing that any should perish but that all should come to Repentance 2 Pet. 3. 9 For his thoughts are not our thoughts nor our wayes His wayes Isai. 55. 8. He being God and not man i. e. As God exceeds man so doe His mercies exceed the mercyes of man Hos. 11. 9. O that men wonld therefore praise the Lord for his goodness And offer unto him the Sacrifice of Thanksgiving and tell out His works with gladness Psal. 107. 21. O give thanks unto the Lord For He is gratious and his Mercy endureth for ever Psal. 106. 1. Who can express the noble acts of the Lord but who would not desire to express them It 's good to keep close the secrets of a King but it 's Honorable to declare the works of God Tobit 12. 11. Let 's all be glad and rejoyce and give Honour to Him Apoc. 19. 7. As for my soul It shall be satisfied as it were with marrow and fatness Psal. 63. 6. Therefore let my mouth be filled wirh thy praise that I may sing of thy glory and honor All the day long Psal. 71. 7. This is the happiness of the 4 Creatures in the Revelation They rest not day nor night saying Holy Holy Holy Lord God Almighty which was and is and is to come Apoc. 4. 8. I draw toward the end of my task You have seen the good Bishop's Domesticall Devotions I will now let you see the like before His going out of Town and then how He closed up the day and prepared for Night Oratio peregrè profecturi Qui puerum Abrahae ductu Angeli Qui magorum iter ductu Stellae Qui Petrum fluctuantem Qui Paulum navigantem Adesto Domine mihi Dirige mihi viam Conduc Deduc Reduc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monita Meditationes Praeparatoriae in Vespertinâ ad Deum Elevatione mentis In Bello Cantus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad agendum accōmodatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo palantes revocantur sic Mens humana ut manè excitanda ita ad vesperū quasi Anacletico ad se Ducemque suū revocanda Per Scrutinium Inquisitionem vel examen sui Preces Gratiarum Actiones 1. Scrutinium Inquisitio vel Examen Aug. Vir bonus praeponit scire infirmitatem suam magis quam scire fundamenta terrae fastigia coeli Illa verò scientia infirmitatis suae non paratur absque inquisitione diligenti sine qua coecus plerumque est animus atque in propriis nihil videt Cicero Multae sunt in animo latebrae multique recessus Seneca Deprehendas te oportet antequam emendes Ignotum ulcus in deterius abit curatione destituitur Jer. 17. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor profundum est tortuosum Homo vetus mille involucris obtegitur Itaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attende Tibi ipsi Hoc autem maximè inquirendum Quid hodie Egeris Dixeris Legeris Scripseris quod deceat Christianum Sacerdotem Patrem c. confirmet fidem obedientiam augeat Scientiam vel Regimen animi corporis operetur Salutem tuum aliorum Deum ipsum videmus singulos primae Creationis dies non aliter claudentem quà m per recognitionem operum cujusque diei Et vidit quod bona essent Gen. 1. Cicero Cato diurni negotii à se rationem exigebat Pythagoras etiam Ausonius ex Pythag. Nec prius in dulcem declinent lumina somnū Omnia quam longi repetiveris acta die Rex David exacto die meditabatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hoc Areopagitico nocturno Examine Vide ne Patronum te ostendas peccatorum sed judicem Et in tribunali mentis Tuae dic Dic cum dolore indignatione Iniquitatem meum agnosco Domine Psal. 51. O! Quis dabit menti meae flagella Quae peccatis meis non parcant Ecclus. 23. 2. ' El 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11 31 Oratio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormientiū custos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilantiū fidueia Gr. Nys Neque eum tutum arbitramur qui non fueric Orationis armis praesidioque munitus Rectè igitur Rab. J. de poenitentiâ non in crastinum differendâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ecce spes fructus salutis falsa tibi erit in aeternum nisi animam tuam etiam hac nocte eripueris Et hujusmodi examen si per aliquot dies
within it 2 Maco 3. 39. Which that it may be the more acceptable we should perswade our selves as in our earthly affaires we often forget our heavenly so in this heavenly work much rather to forget or neglect our earthly businesses and addresse our selves wholly to the service of God For if he be accursed that doth any work of God negligently how shall he avoid a curse that useth not care and decency and reverence in the discharge of holy and publick Duties A few dead flies saith the wiseman corrupt the pretious ointment of the Apothecary so may a little undecent carriage discredit the noblest and best of our Civil and Religious Actions Eccles. 10. 1. Therefore should our Preparation before we goe to the Church and our Heed and Discretion there be such as may keep us from offering the sacrifice of fooles and with an ill savour infecting that incense which is presented before God Himselfe It should do so And it will do so And it will be so if we will follow that Wise man's counsell Eccles. 5. 1. vel 4. ult Observe thy foot when thou goest into the house of God that is Examine thy Affections and thy course of life and be more ready to heare where hearing is put for obeying audire for obedire and his meaning is that Obedience is better then Sacrifice 1 Sam 15. 22. Therefore we should be readier to obey God then foolishly to perswade our selves that without amendment of life our Sacrifice or Prayers should expiate our faults No without that Obedience our very Prayer is an addition to our sinnes If you are not yet ready for that Wiseman's counsell will you listen a while to the advise of the wise son of Syrach Ecclus. 18. 23. not to venter upon the worke of Prayer or rush into the house of Prayer without due preparation For God being a Spirit when we come to serve him he lookes first to the Heart vide Num. 19. 13. 2 Chron 23. 19. And if we do not so too if we be not well advised what feet that is what Affections bring us into God's house that carelesse tendry of our service is the bold act of them that tempt the Lord and renders them more sinfull and so lesse acceptable unto Him So thought wise Solomon that built the first Temple unto God the first house of Prayer And so thought the wise son of Syrach that gave us the first Lesson of Preparation to Prayer He that is wise will hear them and walk with God alone Mic. 6. 8. before he presume to walk toward the Church that so when he is there he may give him the honour due to his name and worship the Lord with holy worship Ps. 29. 2. For Holines becomes his house for ever Ps. 93. ult Aaron had this memorandum of it in the forefront of his Miter Exod. 28. 36. 30 30. And it was the Meaning of that Law given to him and his Sons when you go into the Tabernacle of the Congregation or to the Altar wash with water that you dye not Holines in the Front and washing at the entrance were emblemes of that Purity and Sanctity of life which makes our service acceptable unto God and without which we must not think to flatter him with outward shows and pretences of Hearing or Preaching or tendring our Prayers Jer. 7. 10. For to the ungodly saith God Why dost thou preach my Laws and take my covenant into thy mouth Psal. 50. 16. And elsewhere I cannot away with your Sabbaths and solemn assemblies Is. 1. 13. Such blind Pretenders to the service of God whether Clergy or Laity were ever more bold then welcome God hath shew'd us in several places of Scripture how he likes their room better then their company Amongst other places so he tells them in Malachi 1. 10. I would some of you would shut the Church-doors and keep them out for I have no pleasure in them nor will I accept an offering at their hands saith the Lord of Hosts And again I will throw the dung of your solemn sacrifices into your faces and so let them cart you away with it Mal. 2. 3. This is the plain meaning of those words in Malachi and do not all the Prophets say as much as this comes to will you hear some of them Isay first To what purpose is the multitude of your Sacrifices When you come to appear before me who required this at your hands Is. 1. 11 12. He that kils an Ox is as if he slew a man He that sacrificeth a Lamb as if he cut off a dogs head Is. 66. 3. To what purpose comes there to me Incense from Sheba Jer. 6. 20. and again in the next Chapter v. 4. Trust not in lying words The temple of the Lord the temple of the Lord the temple of the Lord. Will you steal c. and come and stand before me in this house They come as other people use to come to hear and show much love with their mouths the Sermon is like Musick to them for they hear and do not Ezek. 33. 31 32. I will not smell your solemn assemblies take away from me the noise of your songs and melody of your viols Amos 5. 23. Wherewithall shall I come before the Lord will the Lord be pleased with thousands of Rams or ten thousand rivers of oyl Mic. 6. 6. The Prophet Haggai gives them a touch of the same mistake in the question about the touch of holy flesh where he would have them informed that an impure and disobedient heart pollutes all that is offer'd upon the holy Altarâ—… Hag. 2. 11. If men would now and then think seriously of these and such like places of Scripture before they go to Church it would make them carry better intentions and affections and resolutions then are commonly brought thither by most men that enter the Church pro forma and come out no better then they went in What I have said will be warrant enough to make this my first Item to my self and others that we look first within quid loquatur in nobis Deus whether there be within us an Oracle or Temple fit for God or if there be not that we stay our going toward the Church a while and go first to our Closets reconcile our selves to him and then go and offer our service there For it is in vain to come with that foolish people in Ezekiel that make a show of much love to God wish their mouths onely Ezek. 33. 31. Is. 58. 2. Without a right intention of Heart and purity of Devotion our meer formal coming to Church to hear or pray or preach will procure us little acceptation Holy David's method would be thought on I will wash my hands in innocence O Lord and so will I go to thy Altar Ps. 26. 6. He took the best course to begin with paratum est cor my heart is ready Ps. 108. 1. and so to cantabo I will sing and give