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
Introduction fitted for them that desire to live like true Christians Wherein if I have said somewhat which by the Good Grace and Blessing of God hath so moved the Heart of some One of my Readers that he wisheth himself worthy the name of Veruâ—… Christianus and that Salvation may this day come to his House as it did to Zacheus's upon the first hearing Christ's voice Let him remember qui non est Hodie Cras minus And if he be but as well affected as Agrippa seemed to be when he said he was almost perswaded to be a Christian. Then I will use the like words to him that the Angel did to Gedeon Dominus tecum i. e. I will say God be with thy good heart goe on in this thy strength God and Men and Angels will be thy Spectators Take Christ's Crosse upon thâ—… and â—…ight under his Banner And that thou mayest pâ—…evail with others Wrastle with God Himself first as Jacob did in his importunate Prayers and let Him not goe without a blessing Then let St. Paul acquaint thee with all the Armour of God and ceâ—…se not to use it till thou hast taken the Kingdome of God by violence It is likely upon such good intentions our worst enemie will rouse himself and prepare to have about with thee and threaten some of his fiery darts and subtle assaults drawn from the greatness of thy sinnes and late Repentance wherein he will as good as say to thee what David's enemies said to him upon occasion of his Two Scandalous Sinnes and the punishments that flew after them For then Many there were that said unto his Soul there was no help for him in his God None in this world none in the world to come as Kimchi doth well expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that pregnant double word as the Jewish Grammarians call it Many said so but He was not troubled at it He laid himself down and slept quietly and so rose again in confidence that God would protect him and strike his enemies upon the Cheek Bone i. e. with a blow of disgrace Vse you the like faithfull prayers and such a blow will be enough to silence your stoutest enemies Trust God for this Cherish the good Motions of his Holy Spirit and goe on with your Resolutions and you have done well for this day Betake your selves to your quiet rest close-up the day with these Meditations upon your Pillow And you shall not want a supply of more particular advise I will be ready for you as soon as you awake GENERAL ADVICE more briefly set down for their sakes that have much other businesse In the Morning 1. When we are fully awake we may use these or the like Ejaculations PRaise the Lord O my Soul that hath delivered me from the dangers of this night and by a sweet and quiet rest fitted me the better for his service this day And O my Soul let his service be the chief work of this day O let the first-fruits of this and every day be His and the first opening of my mouth the blessing of his holy name Let my hearty prayers and praises come before him like the Incense to season and sweeten my thoughts for the whole Day that I may the more chearfully serve my God the God of all Mercy and Consolation 2. When we are retired into our Closets or Studies some Ejaculations or prayers may be used to this purpose Lord give me grace to study how I may love Thee above all in whom are all things most eminently that are most worthy of our love Teach me how to serve and honour Thee above all whose Service is both perfect freedom from the slavery of sin and the most honourable way of Employment Teach me how to fear thee above all that I may need to fear nothing else Before we come out of our Closets let us ask our selves how we mean to spend the present day in what actions or entertainments And that we may choose the best let us take a short Memorandum from the wise man which may serve as a short Sermon or Instruction for every day A short Sermon taken chiefly out of the first and last words in the book of the Preacher VAnity of vanities saith the Preacher Eccl. 1. that is All things in the world whatsoever they may be in our mistaken opinion are indeed extreme vanity in respect of those things which are above which should be the chief object of our desires If you will hear the Preacher This is the summe of all that is worth the hearing c. ult v. 13. Fear God and keep his Commandements for that is the whole Dutie of man who being a reasonable Creature owes that service to his Creator and to Him alone Therefore the Preacher adds v. 14. that God will bring every thing unto Judgment discovering all our secret thoughts and actions good or bad and passing his last irrevocable sentence upon them all The best Use that can be made of this truth may be gathered out of the Preachers own words directed to every one of us c. 11. 6. In the morning sow thy seed and in the evening withhold not thy hand that is Lay hold upon all opportunities of doing good every day Begin and persevere to the end and do it with all thy might as well as thou canst c. 9. 10. For there is no work nor device nor knowledge nor wisdom in the grave whither thou art going apace This short Sermon may sharpen our desires endeavours to make this everyday a Preparation to the last day that we may be fitted for mercy before that day come after which it cannot be done in all the infinite length of Eternity And in all our Meditations of Death and the last Judgment let me comfort my self with this that He only is to be my Judge that is my blessed Saviour and hath fully paid the ransom for my Sinnes and desires not the death of a Sinner but the death of Sin 3. Before we leave our Closets let us have recourse to some sett form of Devotion wherein we may faithfully and thankfully expresse God's tender mercies and our bounden duty Such expressions we may find in the Psalms and Hymns and Anthems or other parts of our publick Service and such are these Be merciful to me O Lord the God of all mercy and consolation give me grace not to pore too much upon the greatnesse of my sins but to fix my thoughts rather upon the greatness of my Saviours love that suffered for them and so purchased my lihertie changing my slavery under sin and Sathan into the happy and honourable Title of the Servant of the most high God which carrieth perfect freedom along with it Teach me to make thy holy praecepts sweeter to me then the hony and the hony comb and of more value then the richest treasures and beauties honours of the world For thou O Lord art the thing that I long for Ps. 7. 4. Thy loving kindness
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
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
For as fire will shew it self by smoak and Faith by good works so will the inward devotion of the Soul interpret it self by the outward carriage of the body that men seeing our hearty service may by our good example be led to glorify our Father which is in Heaven XXXIX Our timely addresse and stay to the end of Divine Service LEt us take order that we may be there from the beginning to the end to come in with the first and go out with the last that our Hearts and Tongues may bear a part throughout which is a good means to make us partakers both of the Absolution at the beginning of Prayer and the Blessing at the end For if we would be loth to rise from Table before we have dined or supped much more should we be unwilling to deprive our selves of our spiritual Food in the word of God and in Prayer where above all other places it should be our Meat and Drink to do the will of our Heavenly Father We should rather be willing to wait for the loving Kindnes of God in the midst of his Temple ps 48. 8. and follow that of S. Basel de abdicatione rerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let no pretence interrrupt or take us off from any part of Divine Service XL. At our first Kneeling HAving entred into the Church with due reverence we may at our first kneeling down present our selves to Almighty God in one of these or the like short Ejaculations Either in that of King David Psalm 19. 14. Let the words of my mouth and the meditations of my heart be now and ever acceptable in thy sight O Lord my strength and my Redeemer Or that of K. Hezekiah 2 Chron. 30. 18. The good Lord pardon every one that here prepares his heart to seek after the Lord. Or Holy Holy Holy Lord God Almighty which was and is and is to come fit us all for thy service Revel 4. 8 Or Merciful Lord gratiously accept us all that come hither to present our selves our souls and bodies unto thee for Jesus Christ's sake that vouchsafed to present himself bodily in the Temple for us in great love and humility Or that we may hoc agere O most gracious Lord God give us grace to make the best use of our time in thy House and not to offer the sacrifice of Fools and so indanger our selves most where we may be best fitted for Heaven where the Lord God Almighty the Lamb are the Temple thereof Apoc. 21. 22. VVhen we are return'd from Prayers say Lord make our earnest and constant endeavours abroad expresse the heartines of our publick and private Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocles XLI Of publick Prayers and Sermons AFter our Reverence and Devotion hath made a good entrance that the rest of our Employment in God's house may be answerable to that good beginning it will not be amiss to say somewhat before hand of publick Prayers and Sermons 1. Of these the first thing I would say is that the Church is the proper place for them not any secret Conventicles Our Saviour commonly made that choice for his Preaching where it might be had He taught daily in their Synagogues The Apostles did the like They went into the Temple at the hour of Prayer Act. 3. 1. And for their Preaching there they had direction to do so from no lesse then an Angel who spake it in these words Go stand and speak in the Temple to the People Act. 5. 20. 2. Another thing to be said of publick prayer and preaching is this that being publick Actions they should appear to be so by the Auditory that is Prayer should ascend to Heaven not from the Priest alone as if it were onely his but from all the People too their hearts going along with him and their tongues declaring it to be theirs also by joyning with him in the Responsals and their Amen which is the seal that confirms it to them They to be parties and partakers in the benefit of that Prayer And so for the Sermon the Preacher should not preach to himself onely though his heart should first and most be affected with it yet if it be the word of God that is delivered by him as Gods Embassador at that time then the Hearers should lay it up and give it their Amen by their Practice which seals up the benefit unto them 3. A third thing we should desire that we may have all the service without mangling or maiming have it as Religion and the Church prescribes not leaving out Prayers or Lessons for the Sermon 's sake but upon special occasions For whatsoever the Sermon may prove we are sure the Lessons are the word of God and God speaks to us by them which we cannot say of our Sermons unlesse they may be reduced to that Touchstone of the written word of God and thence receive their Warrant And be the Sermon what it should be yet they are much mistaken who think they have done their Service if they come soon enough to hear the Sermon For the Sermon is the work of another and tendred in God's behalf to us but our service to God though it be in both in our hearing and praying yet is it rather in our prayers and other the like publick Duties of the Church For which especially Churches were erected and from which they were called Oratoria in the Primitive times and before that in both Testaments Domus Orationis Houses of Prayer where we meet him and make our solemn Addresses unto him 4. Our next desire would be that we may have our Prayers in that Form wherein the Church tenders them without Battologies and extemporary flashes For that which is enjoyned by the Church is most safe and warrantable and wherein the whole Church joyns with us in the same petition and the same terms beside many other advantages which they have And the very proposing of them in a sett Form is that which the Church learned from God himself In times of great affliction wherein there was need of hearty prayer it was God's own direction by the mouth of Hosea Take unto you words and return unto the Lord and say Take away all iniquity c. Hos. 14. 2. And again by the mouth of Joel Let the Priests weep and say Spare thy people O Lord. Joel 2. 17. And have we not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from our Saviour himself the very word of God when you pray say Our Father we must say it saith our Lord himself And what if we say it more then once what if the Collect of the Day come twice and the Lords prayer thrice into our Service Have we not our Saviours own warrant for it implied in these words of St Mat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26 44. When our Saviour was to teach his Apostles that were to be guides and directors to us all he puts them into this way of a set form and in his most earnest
20. when he and Jehoram and the King of Edom being distressed for want of water had obtained it by Elijah we read thus It came to passe in the morning when the meat-offering was offered that behold thâ—…re came water by the way of Edom and the country was filled with water Then again we see it in Daniel's vision The Angel Gabriel appeared to Daniel about the time of the Evening oblation it is observed that our Saviour offered himself upon the Crosse the same time And The like observation we have in the time of the Maccab when Onias offered sacrifice for Heliodorus 2. Mac. 3. 32. The like in the Gospel of the Angel appearing to Zachary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 1. 8. And of Paul and Barnabas separated for the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13. 2. 22. 17. And then which more cannot be said the Holy Ghost vouchsafed and chose to make his visible descent at that time XLVI The Place VVE have said enough to make us desirous to keep the Time and we should desire as much to keep the Place too We find the Apostles keeping of them both Going up to the Temple at the hour of Prayer Act. 3. 1. Solomon that built the first Temple acquaints us with the Priviledge of this place The eyes of the Lord are open towards this place day and night 1. Reg. 8. 31. God regards that house more then other places and vouchsafes his presence there in an especiall manner And shall not we regard it and afford our presence to meet Him there What is the signe that the Lord will heale me and that I shall go up to the House of the Lord saith K Hezekiah to the Prophet Isai. 2. Reg. 20. 8. That is the first thing that He would wish to do after his recovery from sicknes But of all other K David hath most pathetically expressed himself for this place Though he was a King yet He would not have been loth to have been a Door-keeper there He thought the very Sparrows happy that were near it And if he had been put to his choice for one thing that He would have desired it should have bâ—…en to dwell in the House of the Lord all the dayes of his life This love to the place we find also in the Gospel We read of Hannah the Prophetesse in her old dayes Luc. 237. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she went not far from the Temple So of the blessed Apostles Act. 2. 46. They were daily in the Temple they were loth to leave it when they knew it was ready to leave them So of all the Faithful with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XLVII Before our private reading of the Holy Scriptures I Will say no more of our publick Service but because I presume you will spend some time every day in reading a part of the holy Scriptures Therefore I would intreat you Either before you begin to read use the Collect for the second Sunday in Advent Merciful Lord who hast caused all Holy Scriptures to be written for our learning grant that we may in such wise hear mark learn and inwardly digest them that by patience and comfort of thy holy word we may embrace and ever hold fast the blessed hope of everlasting life which thou hast given us in our Lord and Saviour Jesus Christ. And after reading this prayer of Holy David O that my wayes were made so direct that I might keep thy statutes Ps. 119. 5. O Let thy word be a lanthorn to my feet and a light to my paths Or else before or after reading we may recall some one or two of these sayings that follow out of the Holy Scriptures or out of the Fathers Here is the Gate of Heaven Gen. 28. 17. Here is the Fountain of Wisdome Ecclus. 1. 8. The mouth of the righteous is exercised in this Wisdome Ps. 37. 31. The Law of his God is in his heart and his goings shall not slide Here are things which the Angels desired to peep into 1 Pet 1. 12. Blessed is he that reads and they that hear and keep the sayings Rev 1. 3. 22. 7. A good understanding have all they that do thereafter Ps. 112. 10. All that keep it shall come to life Walk in the presence of the light thereof that thou mayst be illuminated Baruch 4. This Commandement is life everlasting Joh. 12. ult Lay up these words in your Heart and in your Soul Deut. 11 18. He that hears and doth them is like a wise man that built his house upon a rock Mat. 7. What nation is there so great that hath such Statutes and Judgments Deut. 4. 8. Able to make us wise unto salvation 2 Tim. 3. 15. profitable for Doctrine for Reproof for Correction for Instruction in Righteousnes That the man of God may be perfect thoroughly furnished unto all good works Set your Hearts unto all these words For it is not a vain thing for you It is your life and through this you shall prolong your dayes Deut. 32 46. Kings and Governours shall read in this book all the daies of their life that they may learn to fear the Lord their God c. Deut. 17. 13. He that hath ears to hear let him hear Open thou mine eyes O Lord that I may see the wondrous things of thy Law Ps. 119. y. Chrys. Tom. 1. 1017. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. These are Oracles or Letters sent from Heaven Holy men were the Pen-men of what was dictated by the Holy Ghost Et 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good stomach and desire of meaâ—… is not a truer signe of bodily health then of spiritual health a love and delight in reading and meditating on the word of God which is the food of our Souls S Scriptura cibus est in locis obscurioribuâ—… quia quasi exponendo glutitur potus verò est in locis apertioribus quia it a sorbetur sicut invenitur Gregor in Job 6. The Holy Scripture in the more obscure places is like meat that requires some paines to prepare it for the stomach in easier places it is like drinke that needs no great preparation to carry it thither Augustinus in Psal. 21. in Confess Apâ—…ri â—…ege Tolle lege Justin Martyr As God first made the Light and afterwards gathered it into the Sun so God first opened the light and knowâ—…edge of Himselfe by immediate Apparitions â—…nd Angels c. and then He reduced the â—…ght into the sacred Scriptures and made them â—…ehiculum lucis thence must we look for the â—…rue light Open mine eyes O Lord that I may see â—…he wonders of thy Law Psal. 119. 5. Testamentum vetus velatio novi Novum Reâ—…elatio Veteris Aug. T. 10. The two Testaments are like the two â—…herubims one looking toward the other i. e. one expounding the other booth looâ—…ing to Christ who is our Propitiation Exod. â—…5 The two Cherubims with their outmost â—…ings touched the sides of the House and â—…e
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
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
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