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 [Page 2] 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 [Page 3] 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.

[Page 4] 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 is better then life it self. Ps. 63. 2. Whom have I in hea­ven but thee? and there's none upon earth, tha [...] desire in comparison of thee. Ps. 73. 24.

O fit me for thy coming; and then make no long tarrying O my God. Psal. 40. 21. and in the mean time, Give me Grace to continue in the number of those that wait and long for the glorious appearing of the great God and our Saviour Jesus Christ. Who gave him­self for us, that he might redeem us from all iniquity, and purify to Himself a peculiar peo­ple, zealous of good works. Tit. 2. 13.

4. Such a short Morning task will quickly set us at liberty for our daily occasions: but when publick Prayer time comes on, let us listen to the Bells that invite us to God's House, the place of his special presence. Whither let us not come without due Preparation: and be­fore we enter in, let us look to our feet, (our affections, that bring us in,) and admonish our selves, not to offer the sacrifice of fools in God's house. For while we are there, we are made a spectacle to God, to Angels, and to Men. Therefore we should hoc agere, and use such good heed, rever [...]nce, attention, and devotion, that we may end with a blessing, and so go out better then we came in.

5. After our return from publick Service, a few hours well spent may produce a chearful heart all day, and a sweet rest at night. Espe­cially if we begin or end the night with a short Scrutiny, and examination of our selves: what [Page 6] we have done well, in the day time, to thank God for it; and what we have done ill, to ask pardon, and resolve by the grace of God to do better next day.

After our Scrutiny, when we draw neer toward bed-time, let us remember the affinitie betwixt Death and Sleep, & how soon one may be chang'd into the other. That will oblige us to take order, that as the body is to rest, so the soul also may rest upon her proper pillow, (the Peace of God that passeth all understanding,) and rely upon the custody of Him, that nei­ther slumbers, nor sleeps.

This being done, doubt not, but (if we live) a sweet sleep shall render us chearful and vi­gorous the next day; and, if we be carried from the bed to the grave, (as perhaps we may) thence God will raise us to a better life, and change our vile bodies to the likenesse of his glorious Body; and from our Mother-earth, bring us to our Heavenly Father, whom none can see, and not be everlastingly happy.

A few daies thus ordered may be an Intro­duction to all the rest, according to this good Beginning.

But, what's all the rest? Who knows what the rest of our Dayes may prove, whether few, or none? ‘Live well a few dayes, and your life will be at an end, as the Emperour An­toninus was wont to say.’ The longest life is but a few daies: Few and evil, saith the Patriarch [Page 7] Jacob of his; for with us good daies are prospe­rous daies, all other are counted evil daies, or nights of affliction, rather then dayes. Put all together, Dayes and Nights, Good and Evil, they will all be quickly ended, and we shall be­gin our Eternitie.

Lets every day strive to make that happy

Ab hoc momento pendet Aeternitas.

I. The need we have of several holy retirements.

[...]. Christia­nity is the conformitie of a Christian unto Christ (saith Gregory Nyssen in Profess: Chr:) He is the pattern, and the way, and the Truth, and the Life. The Rule of all our actions we have from Him, who is the word of God, and the Son of God; whom (by a voice from Hea­ven at his Baptism) God commanded us to hear and obey.

Now will a little care, and a little time be sufficient to fit us for the knowledg and pra­ctice of all this? Will there not be need of several returns to our reading, and studying, and [Page 9] soliloquies, and meditations, how to facilitate these duties? Must we not watch and mistrust our selves, and be our own Remembrancers to keep us close to our task?

For, that which sets us on work, and hath most power to draw us one way or other, is not any external thing: it is rather in our own Apprehensions, and Affections. Thence is the Rhetorick, that prevailes with us, and hath all the Instruments, and Operations of the Body and Mind at her command. To compasse and effect this, all the Helps, and all the Vigilance that can be used, will prove little enough. For (whatsoever is our talk, and speculation, and intention) I doubt not, but in the practice, we do all of us find it a difficult matter to disintan­gle our selves from those natural or habitual, and bosome sins, that are apt to en [...]are and enthrall us again, if our best endeavours provide not for good heed, and ready use of the compleat armour of a Christian.

Nay, if Sin could be avoided with ease, yet there are so many Circumstances or Requisites, that go to the piecing up of good Actions, that the best of men need not be loth, or ashamed to be made virtuous by the Book: our Practice easily run­ning counter to our Theory, and some things as easily perswading us to slack that pace, of which we were once as confident, as we were fully resolved. And no wonder. For we have in us somewhat of the Beast, as well as of the Man, [Page 10] and are not so ready to hear Reason and Re­ligion, as to be lead by some Senses. To which we may adde, that when we are not endan­gered by inward frailties, and corruptions, we may have cause enough to fear danger from the contagion of commerce without us.

Therefore in the close of our Secessions, and Retirements, we should often pray, that when we venter abroad, we may be delivered, not onely from our selves, and our own inclinations, but from our friends, and enemies, and oppositions, and temptations of all sorts.

And we should as often admonish our selves, that we walk upon snares, and may suddenly, and dangerously be surprized in our greatest security.

To say nothing, that the World, which, at the best, is but our Inne, may, by some accident, be quickly turned to our Hospital, and we thence summoned to the last, and highest Tribunal, before we are well advised of it.

II. The Frequency, and Constancy of this holy Employment.

THis holy retirement that I plead for, should be put in practice, at least, twice, or thrice every day, least the mind insensibly begin to flag, and sink, for want of such a help and sup­port. As we see our Clocks, and Watches, though we wind them up in the morning, yet [Page 11] they will fail in their motion, if we do not wind them up at night again. And after a good Fire, that hath been made in the morning to refresh us, at night we take order for an other to do the like.

Every Morning therefore, when our judg­ment (before either the Affections, or exter­nal objects have wrought upon us,) is yet most free and impartiall, put these or the like questions to thy self, (as the Emperour Antonine did.) ‘Whose soul do I pro­perly possess? a Brute's? or a Heathen's? or a Christian's? And what use do I mean this day to make of this soul? About what shall I now employ this better part of my self? shall I rather put it to the hazard, to become good to morrow, then be so to day? &c.’ Much after this manner was the noble Antonine wont to rouse up himself. Not without good reason, for such as our daily thoughts and resolutions are, such will the Mind be in time, The soul receiving a tincture from the Phanta [...]e, & Imagination; which therefore had need to be dyed, and throughly soked every Morning, with assiduity of Prayer, and Reading and Meditation.

And that will not be enough, unlesse every Night again we call our selves to account, and inquire, How all this hath appeared in our pra­ctice? and what Actions of the day have been advanced, and improved by our morning-resolu­tions? [Page 12] or what caused the stop and impedi­ment? that we may be the better provided to avoid it, or remove it another day. And why should we not in the Morning, and at Night (these two several times at least) bestow so much pains upon the soul, to order it, and keep it, as our onely treasure? which whosoever hath lost, hath nothing else to loose or keep.

We are careful enough, that every thing else about us should be neat and cleanly kept, and re­paired. For when are we so forgetful, as to leave the body one day without meat, and drink, and sleep, and attendance, at several houres? Nay with what ceremony, and in what state are those times for the most part strictly observed? Why then should not the Soul twice a day look for some little attendance, that is worthy of far more, and better?

Twice a day a Pythagorean would have look­ed up to the heavens with some heed, and ob­servation; to put himself in mind, how con­stantly and invariably the Heavens perform their task; and what is their good order, and purity, and naked simplicity. Should not much more be done by a Christian, that knows his Soul was breathed from a higher heaven, and should tend onely thither?

It was the Evangelical Prophets resolution. ‘If 26. 9. with my Soul have I desired thee in the night, and with my spirit will I seek thee [...]arlie in the morning.’ VVhich agrees with the [Page 13] practice of the first times in the Jewish Church; where Aaron was injoyned to offer sweet in­cense every morning, and every evening. Exod. 30. 7. As also a Lamb in the morning, and an other in the evening, for a continual burnt of­fering. Exod. 29. 38. And on the Sabbath two Lambs, beside the continual burnt-offering. Numb. 28. 9.

David accordingly appointed the Levites to stand every morning to praise the Lord, and likewise at evening. 1 Chron. 23. 30.

But David himself did more. For he saith, ‘In the morning, and evening, and at noon-day will I pray, and that instantly. Ps. 5. 5. 18.’ So he professed of his sett, and earnest prayers; but of his praising God he saith yet more: ‘ Seven times a day (i. e. often) do I praise thee, be­cause of thy righteous judgments.’ Psal. 119. And what David said of his constant task three times a day, the fame is said of Daniel, ‘Three times a day he humbled himself before his God. Dan. 6. 10.’

After this done under the Law, sure we Christians cannot but impose this holy duty upon our selves, for twice at the least, every day. That, as God is in Himself Alpha and O­mega, Apoc. 1. (the Beginning and the End, the First and the Last,) so He may be to us our Alpha, and Omega, (the entrance, and the close of everie day.) And that as soon as we awake in the morning, we will accustome our selves [Page 14] to acquaint our thoughts first with God: and at night (composing our selves decently to sleep) in some short Prayer, or pious Medita­tion, shut up our thoughts, and so commend our Souls and Bodies to the protection of Al­mighty God.

III. Incitements to Morning Devotion, drawn from the Examples, and Advice of others.

WE might do well sometimes, to chide our selves into the practice of our Morning devotion, by considering, How much we come short

Of those in the first times of the Law, which brought their Offerings unto God every mor­ning.

Especially of King David, that prevented the dawning of the Morning, to make his humble addresses to his God Ps. 119. 147.

Of the whole multitude of People in Zacha­rie's time, that were found praying without, at the time of Incense, which was in the mor­ning. Luk 1. 10.

Again, of all the People of the Jewes, (not long after) that were wont to come early in the morning, to attend our Saviour. Luk 21. 38.

Of the Apostles, in their early entrance in­to the Temple. Act. 5. 21.

Of those in the Primitive times of the [Page 15] Church, who were accused of no worse thing then this, that it was their ordinary custome to meet together at the dawning of the day, to worship Christ with Hymns and Prayers.

Of the Papists in our daies, who by their strict observance of their Hours of Prayer, might provoke us to some Devotion in our owne way.

I do not muster up these Instances toge­ther, with any intention to urge a necessity of rising betimes to do it, or of a punctuall tie to a set private Hour. For Age, and weak­nesse, and studie, or labour over night, and naturall, or habituall constitutions of our bo­dies, and the like, do qualifie and excuse some in this case more then others. But, I hope, this will perswade us to a more constant morning Devotion, when we see our fit times, and can well do it. And that we may do it then with chearfulnesse and readinesse of heart, (which makes all our Service the better accepted) I will put you in mind of the Kingly Prophet's delight in this kind of service, who was able to say, ‘My Soul flieth unto the Lord before the Morning-watch. Ps. 130.’

‘I will sing of thy power, and praise thy mercy betimes in the Morning. Psal. 59. 16.’

‘Awake Lute and Harp, I my self will a­wake, &c. Ps. 92’ .

After you have heard Him, you may hear the Prophet Jeremiah, & others calling upon us.

‘ [Page 16] Arise in the beginning of the watches, pour out thy heart like water before the Lord. Lam. 2. 19.’

‘A wise man will give his heart early in the morning to the Lord that made him. Ecclesi­asticus 39. 5.’

‘It is a good thing to give thanks to thee, O Lord, and to tell of thy loving kindnesse early in the morning, Psal. 92. 12.’

‘We should prevent the Sun to give thanks unto thee, and at the Day-spring pray unto thee. Sap. 16. 28.’

How often this hath moved us, I know not: But shall we recall to memory what we have read of our Saviour himself?

‘Jesus rising up before day went into a so­litary place, and there prayed. Marc. 1. 35,’

‘So he did to preach too, and the people flock­ed as early together to hear Him: Luc. 21. 37.’

If he rose so early to pray for us, and teach us, shall not we sometime rise as early to pray for our selves, and read, and meditate upon that which he hath taught?

Nor must we forget that he hath done more then so. For we find him Luc. 26. 23. continu­ing all night in prayer in our behalf. That is more then our rising early in the morning to do it for our selves.

But without such a high Pattern, may not even this of it self prevaile with us Now and then to see the beauty of the rising Sun; which [Page 17] declares the glory of the Creator? or to heare the Birds of the Aire, betimes in the Morning, melodiously chanting his praise? While we then looke upon the Sun, going forth as a gy­ [...]nt, to run his race. it might prompt us with the memory of our race who run here for a crowne of Immortality. And, while we are taken with the melody of the chearfull Birds, our selves might be provoked to call upon God, that He would open our lips, that our mouthes (that are filled with more blessings) may shew forth his praise.

IV. The entertainment of our selves at our waking, looking up, attiring, washing, &c.

IT were well done of us, if we would se or­der our thoughts, that every day they might first be initiated, with some divine Meditati­on, some ejaculation, or expression of our Love, and Service to God.

Upon that first good tincture, and season­ing, they might be the better preserved the whole day after. And we may take a hint of good Meditations from some such passages, as these:

V. Preparation to our set-devotions, as soon as we are ready.

WE are then fi [...]test for devotion, when the mind hath not been yet seiz'd upon, and possessed with any worldly thoughts; And in it self, there is no reason that we should meddle with any such thoughts, and much lesse with any servile work and businesse of our own, till first we have served God.

Therefore it was generally said of old, A Jove principium. The light of Nature (beside the practice of the Church) can direct us, that it should be our first task to worship and fall down, ‘ and kneel before the Lord our Maker i. e. to serve God before we serve our selves. The first fruits of every day should be his: the first ope­ning of our mouths the blessing of his holy name: and the first cast of our eyes, and posture of our hands directed to his holy Throne.’

‘Holy David was of that mind, when he said, My voice shalt thou hear betimes, O Lord. Early in the morning will I direct my prayer unto thee, and will look up.’ Ps. 5. 3.

[Page 26] And accordingly, let it be our resolution in the morning, as soon as we can be compo­sed for it, to present our prayers before Him, like the Incense that should sweeten our thoughts for the whole day.

VI. A previous Consideration of Prayer in gene­ral, and the best Motives to the use of it.

BEfore we come to give direction for par­ticular Devotions and Prayers, it is fit we should say somewhat, that may bring us in love with Prayer, the Sanctuary of a penitent Soul, and the key that opens the way to all Go [...]'s bles­sings and favours, and admits us into the nea­rer presence and audience of Almighty God; and somewhat that may move and induce us to the constant and right use of it. Which I hope will be no hard matter to gain from any man.

For he that will consider the power, and virtue of prayer, which may easily be seen in the speedy and wonderful effect of the prayers of Moses, Josuah, Samuel, and many other devout Servants of God.

He that is conscious of his own ignorance and backwardnesse to foresee, and procure what is best in the midst of daily wants and ne­cessities, beside the necessities of other men, which the law of Charity binds him to regard; es­pecially of those men which are members of the same mystical body: of whose sufferings he should have a quick sense, and expresse it [Page 27] in his good wishes and Prayers, wrastling with God for them, as an earnest coadjutor, and fel­low-intercessor, (the Apostle calls it [...]. Rom. 15. 30.

He that will give ear to the many Evange­lical exhortations to daily and instant prayer. Luc. 18. 1. 1 Thes. 5. 17 &c.

He that believeth God's omnipotence and all-sufficiency, as being the Well of life, the Father of lights, and giver of every good thing, the Lord of Hosts, whom all creatures serve and obey.

He that hath acquainted himselfe with God's Fatherly promises, to hear and grant our hum­ble petitions. ‘Ask and you shall have.’ Mat. 7. 7. Ioh 16 23. Psal 34. 6 & 50 15. & 103. 13. & 81. 11. ‘Open thy mouth wide, and I will fill it.’

He that will not deny or forget all these, must necessarily acknowledg how foolish and carelesse he is, that will rather want, then seek that by Prayer, which may be so easily purcha­sed.

VII. Other preparatory Meditations before prayers in the morning, or at any other time.

‘BEfore thou prayest, prepare thy self, and be not as one that tempts the Lord.’ Ecclus. 18. 23. And let the first preparation be made in the Heart, that thou maist (with those in Ier.) ‘lift up thy Heart together with thy [Page 28] Hands to God in the Heavens.’ Lam 3. 4. For Prayer is too great a businesse to be committed one­ly to the Tongue. Nor can we expect, that He which calls for the heart, and directs us to seek him ‘with all the heart, and with all the soul, ’ (Deut. 4. 29.) will be any thing moved with the sound of our lips, when the heart is si­lent; or that he will be found of those that seek him carelesly. Such as those in Isay 29. ‘that draw nigh to God with their mouths, and honour him with their lips, but their heart is far from him.’ Of whom our Saviour saith, that ‘ they worship him in vain. Mat. 15. 8, 9.’

Now he that would prepare his heart, must be told, that a sinful impenitent Heart shall have no acceptance. It must be such a one as will depart from iniquity. 2 Tim. 2. 19. We may learn that from Zohar the Naamathite: ‘if thou preparest thy Heart (saith he) and stretchest out thy hands towards God: if ini­quity be in thy hands, put it far away, and let not wickednesse dwell in thy Tabernacles. Then shalt thou lift up thy face without spot, and with­out fear. Iob. 11. 13.’ Zohar would have thee come with a pure heart, and clean hands, and not to forget the reformation of thy Taberna­cles, that is, of thy House, and Family too, as well as of thy self.

If Zohar be thought of no great Authority, let the Prophet Micah propose a question to this purpose. ‘VVherewithall shall I come [Page 29] before the Lord, and bow my self before the High God? saith he, (Micah 66.) and his an­swer would be out of the highest oracle, v. 8.’ ‘He hath shewed thee, O Man, what is good: and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?’

VVhat Micah saith, the Royal Prophet (that had best skill in praying) resolved long before: ‘If I incline to wickednesse with my heart, the Lord will not hear me. Ps. 66. 16.’ And the reason of it we may have in his own words elsewhere. ‘For the eyes of the Lord are over the righteous, and his ears are open unto their Prayers. But the face of the Lord is against them that do evil. Psal. 34. 14.’

The wisest of Kings doth but comment upon those his Father's words, when he tells us, that ‘a good man obtains favour of the Lord, but the prayer of the wicked is an abomination to the Lord Prov 12. 2. and c. 15. 8. 29.’

‘VVhen such men pray and spread forth their hands before God, he will hide his eyes from them: yea though they make many pray­ers, he will not hear, saith the Prophet Isaiah, c. 1. 15.’ ‘but he that sets himself to serve the Lord, shall be accepted with favour, and his Prayers shall reach the clouds: saith the son of Sirac, Ecclus. 35. 16.’

And doth not the Gospel speak the same, language? ‘VVe know that God hears not [Page 30] sinners, but if any man be a worshipper of God, and doth his will, him he hears, saith the blind man in the Gospel. Ioh. 9. 31.’ And if we will hear our Saviour himself, we must conclude, that every one that asketh as he should do, shall receive. Mat. 7. 8, 21. But not every one that (carelesly or hypocritically) saith, Lord, Lord, shall have his prayers [...]ound so potent, as to pierce the Heavens, and make way for them, or himself to ascend thither. That is a privi­ledge reserved for him, that, in preparation of heart, is ready to do the will of our Father which is in heaven. But he that is otherwise minded, may receive his answer before hand from the Prophet Isaiah, that though God's hand be ‘not shortned, nor his ears heavy, yet iniqui­ty will separate between God and such a sui­ter, and make him hide his face from him, when he would be looked upon with some favour. Is. 59. 2. & 1. 17, 18.’

VIII. A farther supply of such Preparatory Medi­tations, as may make us fitter to be heard in our Prayers.

WE have shewed already what need we have to come with a penitent heart, and resolutions of a good life, and how far that may prevaile. Shall I now shew (if we would have yet more hope of Audience, and be sure to have our prayers more acccepted,) how [Page 31] we should improve a penitent heart truly pre­pared with Contrition, and Humiliation of spirit? for those Prayers are most successful, that come up to that. In which regard, as much as we are affected with the desire of a good issue of our Prayers, so much we should endeavour more and more to prostrate and cast down our selves before the throne of Grace. For he that in a sense of his own miserable estàte, esteemes himself the most unworthy to be suffered to look up to Heaven, or be admitted to any accesse neer the Mercy-seat; he is likely to be the first that shall be looked upon, and called nearer.

He that, in his own opinion of himself, pla­ceth himself lowest, as a worme and no man, He that descends so far into the thought of his own vilenes, that he sees his soul ready to cleave to the dust, and his body so despicable, that he thinks it worthy to be trod upon: his Petition is not unlikely to be look'd upon in the first place, and himself preferred before all those, that expe­cted to have an Answer before him.

I say not this without some reason. For then we have the best foundation to build high, when we are at the bottom of Humility. And if we will hear what God himself saith of this kind of addresse to him, we will easily believe, that as he which exalts himself will be abased, (ac­cording to the degree of his self-exaltation) so he that humbles himself will be exalted, accor­ding [Page 32] 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. Wh [...]n we'are placed by o [...]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 lo [...]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 [...]ontrite heart, and will save such as be of an humble spirit. Psal. 34. 17.’

King H [...]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 [...]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 m [...]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 e [...]ernal F [...]licity. As if they thought it the best Psalme to increase the love of God in us, and so to fit us f [...]r the Beatificall Vision, and the heav [...]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 [Page 34] 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.

XI. Caveats for the Matter, and Manner of Prayer.

THat our Prayers may be succcessesull, it will be further necessary to take order, [Page 37] 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 some just cause, lest he answer our childish Petitions with [you ask you know not what.] The best way is to confine and conforme our Prayers, as well as our Actions to the will of God: and if we ask any thing agreeable to his will, he will hear us. 1 Joh. 5. 14.’

As for the order, wherein to ask it, we may learn that out of the method of our Lords pray­er, and his own Precept, ‘ first to seek the king­dome of God, and the righteousnesse proposed by him; Mat. 6. 33.’not doubting but all other necessaries will then be easily intreated, by way of accesse, & addition to the other: which is the meaning of [...] in that place.

But Heaven, and such spiritual graces, as fit us for that, must have the first place in our Prayers; and all other things must not onely follow in a second place, but with subordinati­on [Page 38] to the good will and pleasure of God, with ‘ fiat voluntas tua, thy will be done. For if it be good for us, he will grant it, either in that particular, or in something better: we must submit to his holy will, with non sicut ego, not as I will, but as thou wilt. Mat. 26. 39’

2. Another thing required is to pray in faith. For as Prayer is the Hand that knocks, so Faith is the Key that opens.

‘Therefore be not faint-hearted when thou makest thy prayer.’ Ecclus 7. 10.

‘Ask in faith, nothing wavering: for he that wavers, is like a wave of the Sea, driven with the wind, and tossed up and down. Jam. 1. 6. Let not such a man think, that he shall receive any thing of the Lord. No, God will be found of them that tempt him not, and shews himself to such as do not distrust him. Wisd. 1. 2.’

For indeed, to distrust him, is to offer injury to his Goodnesse, and Truth; he having promised to hear us, when we ask as we should. Especi­ally, when we ask heavenly things. Petite, & accipietis, [ask, and you shall have,] is most true in them. Math. 77.

‘God is nigh to all them that call upon him faithfully.’ Ps, 145. 18.

We may have it in our Saviour's own words. ‘What things soever you desire when you pray, believe that you receive them, and you shall have them. Marc. 11. 24.’

[Page 39] But this Faith must be grounded upon the mediation of our Lord, and Saviour, as himself hath taught us, ‘VVhatsoever you shall ask the Father in my name, he will give it you Joh. 16. 23.’ Therefore in this confidence we must remember to preserve our reverence, and learn another Lesson from our blessed Saviour: that is,

3. To pray without Battologies, and Tau­tologies. ‘VVhen you pray, use not vain re­petitions, as the heathen do, that think they shall be heard for their much speaking, and babling: Mat. 6. 7.’

This vice proceeds commonly from ignorance and inadvertency: therefore if you will hear the wise man's advice, ‘Be not rash with your mouth, and let not your heart be hasty to utter any thing before God: for God is in heaven, and thou art upon earth, therefore let thy words be sew, or let thy Prayers be short. Eccles. 5. 2.’

Short, I say, not alwaies in time, for Christ himself prayed all night; nor avoiding all repe­titions, for therein may lie the best expression of our Hearts, as Psal. 107. and 136.

But short, that is, cutting off the vanity of idle and unnecessary words. Such as we might be a­shamed to use any where before our betters: which made the Son of Sirac joyn them toge­ther, ‘Use not many words in the company of your Elders, saith he, and much lesse should you use much babling when you pray, when [Page 40] you speak to God himself. Ecclus. 7. 14.’ For in both cases ‘A Fool's voice is known by the multitude of words: Eccles. 5. 3.’

And we should not come to God with the sacrifice of Fools, who consider not what they do. Eccles. 5. 3.

VVhen we have taken order for this, to come as we should do, there is yet a fourth Cau­tion,

4. To pray with fervency, and (which will easily follow upon that) with perseverance.

For we must be affected with the value of what we ask and seek after.

I know not what we do in other cases, when we seek any thing that we long for. We are so intent upon it, and so inquisitive onely for that, that we hardly observe what else comes in our way; or, if we do, we desire nothing more, then quickly to be rid of it.

Such should be our earnest Intention and con­stant Indeavour for the success of our Prayers.

VVe may raise this thought a little higher, if vve will recall how often we have sought and longed for our dearest friends, and other de­lights on earth of lesser value. How the very memory of them hath tickled our hearts: our groanes alone, our discourses in company; our phantasies in the day, our dreams in the night have run that way.

VVhen we recall this, we may be confoun­ded, that in seeking after the best gifts, and [Page 41] comforts by Prayer, our thoughts were never taken up half so much with eager persuit, and longing after them.

If ours were not, some others were. This is the way, wherein King David was excellent, and Mary Magdalen, and the Syrophaenician, and other like importunate Suiters, that would not be denied. They knew their earnest desires were like wings to mount them up, and procure them admittance to the throne of grace.

Therefore they never tendred themselves in that remisnes, which the Prophet Eliah disliked in King Jcash, 2 Reg. 13. 19. or of which Saint Augustine accuseth himself (in his Confessiens) where he tells us, that this was his fault before his Conversion. He laboured and prayed for a chast heart; but he did it so faintly, as if he would be denied: And (he saith himself) he should have been sorry to have been heard too soon.

So do we many times. VVe make fair wea­ther to devotion, and knock at the gates of Heaven, but we run away, before we can have our Answer. VVhereas we should be both earnest in the suit, and tarry Gods leisure for the grant.

‘For it is the fervent prayer of a righteous man, that availes much with God.’ Jam. 5. 16.

‘VVhen we pray, and that instantly, then will he hear our voice.’ Ps. 55. 17.

‘VVhen we have waited patiently, then will [Page 42] he encline to us, and heare our calling.’ Psal. 40. 1.

He loves the prayer of such a one as Epa­phras, that can [...], i. e. Wrastle with God (as Jacob did) and be hearty and fer­vent in prayer. (As the great Apostle gives honourable testimony of Epaphras.)

He takes delight in such as, when they pray, will mind who they speake to, and consider what happinesse, and content it would be, to obtaine their humble request at the heavenly Throne of Mercy: and therefore in all the time of their devotion they will [hoc agere] be truly affected, and diligently intent, and vigilant, in their per­severance Ephes. 6. 18 Col. 4. 2. (which 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 [Page 43] [...]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.

XIV. Confessio cum Precatione.

ALmighty God, and most mercifull Father [all-mercifull, and Mercy it self] I have [wi [...]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 [Page 47] [...]urden of their sins, and come to Him for ease.

Grant therefore, O most mercifull Father, [...]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.

XV. A Morning Devotion framed according to St Basil's direction (Constitut. Monast. c. 1) and the rare Patterne of the sweet Singer of Israel (in many Psalmes.)

‘PRaise the Lord, O my Soul! While I live will I praise the Lord: yea as long as I have any being, will I sing praises unto my God.’ Psal. 146. 1.

‘ As long as I live, will I magnify him on this manner, and lift up my hands in his Name.’ Ps. 63. 5.

‘ Every day will I give thanks unto Him, and praise his Name for ever and ever.’ Ps. 145. 2.

‘ Every day (with all readines, and thank­fulnes of heart) I will worship and fall down, and kneel before the Lord, my God, my Maker.’ Psal. 95. 6.

‘ [Page 51] By whom I was fearfully, and wonderfully made.’ Psal. 139 13, 14. My soul cannot but be affected with that curious workmanship, even to astonishment, and amazement. To con­sider, how there is not the least bone, or mem­ber in my body, but tooke along with it an ap­parent stamp, and impression of Divine Power and Wisdome. While my whole Body, (to say no­thing of the rate Faculties of the Soule) was so cunningly and secretly wrought, and embroide­red with veines, sinewes, arteries, and other in­comparable varieties of necessary parts, that, as they were first framed, and molded secret­ly in my Mothers wombe, so they are not now, all of them, exposed to the view of every eye, but show themselves onely by the use, that is made of them.

Such are the wonders of my Creation.

How shall I then be able to expresse, or con­ceive, how mercifully, and freely I was redeem­ed with a costly and mighty salvation. 1 Cor: 6. 20. Luc: 1. 69. and by no lesse Providence, and Goodnes, miraculously preserved (in fad and perilous times) unto this day.

Therefore shall the first Fruits of every Day be H [...]s, and the first opening of my mouth, the serving, and blessing of his holy Name.

My hearty Prayers and Praises shall come daily before Him, like the Incense, Psal. 141. 2. ascen ding upward, and seasoning, and sweetening my thoughts here, for the whole day.

‘ [Page 52] In this manner, and for ever, Praise the Lord, O my Soule, and all that is within mee praise his holy Name. Praise the Lord, O my Soule, and forget not all his Benefits. Ps: 103. 1. &c.’

For this I will remember Thee in my Bed, and when I awake. Ps. 71. 7. And upon all op­portunities, sing of thy Honour, and Glory, all the day long. So shall my Soule be more, and more satisfied as it were with marrow and fat­nes, while I thus endeavour to praise Thee, with joyfull lips. Ps 63. 5.

Here we may tender a particular recogniti­on of some speciall mercy, and favour, showed to us, or ours.

After which we may take others into our Confession of Praise.]

[Page 53] And O that all others might joyn with me in the close of my thankful acknowledgments.

‘O that they would praise the Lord with me and let us magnify his Name together.’ (Psal' 34. 3.) Though not in the same place, yet with the same heart and affection, bearing a part in the Angels, and our Churches Hymne.

‘Glory be to God on high, and in earth Peace, good will towards men.’

We praise Thee, O God, we blesse Thee, we worship Thee.

‘We laud, and magnifie thy glorious name, evermore praising Thee, and saying, Holy, Holy, Holy, Lord God of Hosts.’ Heaven and Earth are full of thy glory. Glory be to Thee, O Lord most high.

‘O that men would thus praise the Lord for his goodnesse, and declare the wonders that he doth for the children of men. That they would offer unto him the sacrifice of Thanksgiving, and tell out all his works with gladnesse. Ps. 107. 21, 22.’

O that we could thus every where, every morning renew our thanks unto thee, O Lord, for all thy spiritual, and temporal Blessings.

For all thy mercies, in all times of secret or apparent danger.

More particularly for that mercy that hath watcht over us this night past, and continued our life to another day. Many in that time (no doubt) have been cited to thy Tribunal. [Page 54] Blessed be thy long sufferance, that doth still patiently invite, and expect us to Repentance, and a lively Faith in Thee. Rom. 2. 4. 2 Pet. 3. 15.

Inlarge thy mercy, O Lord, to us all: and give us all grace, carefully to steward our time, as a precious talent.

To that end, teach us every day to deny our selves, to submit our wills to thy blessed will: and in all the changes and troubles of this mortal life, to cast the anchor of our hope sure upon Thee, through Jesus Christ our Lord. Amen.

After such a form of Confession, and thanks­giving, we may, (when we have more liberty of Retirement) adde to these, or the like Me­ditations, these that follow,

XVI. Some places of Scripture, that may afford us matter of Meditation, fit to prepare us for the works of our Calling.

IN the morning sow thy seed, and in the eve­ning let not thy hand rest; for thou knowest not whether shall prosper this or that. Ec­cles. 116.

‘If thou wilt not labour, why dost thou cumber the ground?’ Luc. 13. 7

‘It is good that thou shouldest take hold of this: yea also from this withdraw not thy hand.’ Eccles. 7. 18.

‘ [Page 55] VVhatsoever thy hand finds to do, do it with all thy might.’ For there is no work, nor devise, nor knowledg, nor wisdom in the grave whither thou goest. Eccles. 9. 10.

‘As we have therefore opportunity, let us do good unto all men, especially to those of the Houshold of Faith.’ Gal. 6. 10.

Let us be stedfast, immoveable, alwaies a­bounding in the work of the Lord; for as much as we know, that our labour is not in vain in the Lord. 1 Cor 15 58.

And let us not shift off our well-doing with the uncertain hope of a more convenient time; (as Felix did the hearing of the blessed Apo­stle, Act. 24. 25.) ‘Behold now is the accepted time, now is the day of salvation.’ 2 Cor. 6. 2.

‘But we know not what a Day may bring forth. There is no boasting of to morrow.’ Pnov. 27. 1.

To day, if you will hear his voice while it is called [to day.] Ps. 958. Heb. 3. 13.

‘The Night is coming on, when no man will be able to work.’ Joh. 94.

For, this is the last time. 1 Joh. 2. 18.

God works no miracles among the dead, nor shall the dead rise up again to praise him. Ps. 88. 10.

Remember the Dayes of darknes shall be ma­ny. Eccles. 11. 8. And when the Tree falls, whether it be toward the South, or toward the North, in what place soever it falleth, there it lies. v. 3.

[Page 56] Be strong therefore, and let not your hands be weak: for your work shall be rewarded. 2 Chr. 15. 7.

VVhatsoever good thing any man doth, the same shall he receive recompense for, of the Lord. Eph. 6. 8. in good measure, pressed down, shaken together, and running over. Luc. 6. 38.

Our former Meditations will take the dee­per impression, if (at our best leisure) we will take a view not of our Duty onely, but of our Frailty too, and our uncertain abode in this world: which I shall now endeavour to lay o­pen, and clear to every eye, by such several degrees, as will make the best discovery.

XVII. Our daily Duty, and the short Time al­lotted to us.

THe dayes of man are like the dayes of a Hireling, that is, all to be spent in labour. Job. 7. 1. (He that hath no greater businesse may please to stay with me a while, and hear how this time should be spent.)

‘Man shall go out unto his work untill the Evening.’ Ps. 103. To his (work,) that is, to such a work as befits him, and agrees with the fun­ctions of a Reasonable Soul of a Christian, &c.)

To the (Evening,) that is, to the period of his Life. So to make it [opus diei in die n [...]stro,] a Dayes work in the compasse of our Day.

[Page 57] For in God's Arithmetick, our Life is usual­ly reckoned by Dayes.

‘The Dayes of Adam, Seth, Enos. Gen. 5. The dayes of my pilgrimage, saith old Jacob, are few and evil.’ Gen. 47. In the dayes of Jo­siah, Solomon, Herod the King, &c. 1 Reg. 10. All reckoned by Dayes. (Our Nights slide a­way insensibly. It is well, if our Dayes are worth the reckoning.) Or rather, our whole life is but one Day.

In which Day of our Life (as in all other Dayes) there are distinct seasons, wherein we may apprehend opportunities for any work; and we cannot do it but onely in them. For who can deter the cool of the Morning to some remoter part of the day? who can anti­cipate the heat of the Noon, and take it in the Morning?

So it is in the Day of our Life. The strength of Youth must be used in the Spring, and mor­ning of our Dayes: and the weaknes of Age must be expected when our Night comes on.

Therefore in the whole course of our Day, we must learn to distinguish betwixt [...], and, [...], (betwixt the Day, and the Oppor­tunity, and season of the Day) betwixt our drousy hours, and our hours fitter for Action. Opportunity not extending it self equally to all our day, but lighting upon some parts. Which may admonish us (that we may be some dayes the more excused) to be the more [Page 58] diligent upon other Dayes. For indeed (as our Church, in our Common Prayers, [in Zacha­rie's Song] doth every day put us in mind) our daily task and the end of our Redemption is to serve God in Holines and Righteousnes all the dayes of our life. And this must the rather be thought on, because some mens daies are like Winter-dayes, short, and sharp: some like Sum­mer dayes, fair, and long. And some men's daies are intermixt: but all together are but Dies. Nay, it is well if they come up to a Day. It may be they will prove but as a watch in the night, (Ps. 90. 4.) like a piece of a night, rather then a whole day;) or (if a day) but dies palmaris. David thought his to be such, tbat he could span them, (Ps. 39. 6.) measure them at his fingers ends: and so may we. Nature hath im­printed the memory of it there, that we should never forget it.

For the fingers are longer and longer, to the top of the Middle. finger (which is the highest,) and then they go low [...]r and lower, with a de­scent that is more suddain. And so doth our Life with a more violent, quick, and praecipi­tate descent, and perhaps without such de­grees.

Therefore they that have looked into the shortnes and misery of our life, could never find any comparison low enough. They that call it Vanity (in the Abstract,) when they think better upon it, will rather call it Vanity [Page 59] of Vanities, the Abstract of that. Eccles. 1. They that expresse it by a Day, when they find it proves not alwaies so long, will rather cor­rect their expression by a shadow of that day, or (if that be too much) umbra declinata, ‘My dayes are like a shadow declining, saith holy David. Ps. 102. 11.’

For (alas) to make our Life a whole day, is to fit the comparison to them that live to their full Age. But what if they dye in the Noon­time of their day? what if they dye in the morn of their Age? what if the Sun set suddainly upon them, as soon as it is up? Jer. 15. 9. Nay, what if Death enter into the very chambers of the Womb, and cut off the thread of their life, be­fore they see light? Can their life be expressed by a Day?

No: a shadow, and a shadow declining is little enough for that. So soon do some bury their Day, and never restore it: so soon doth their Sun set, and never rise again, before it climbe the half ascent of Nature: and so brittle we are, all of us, like the vessels of the Potter.

That Pot goes first, that gets the first blow, not that which was first made. Such be our Bodies at the best, Houses of Clay: Jsb. 4. 19. 2 Cor. 5. 1. every day mouldring away, and ready to fall.

And so weak, that even Meat, and Drink, the very staffe of life, the props of this ruinou [...] house, do as often prove the occasion of falling, as any thing else.

[Page 60] But when the best course is taken, we can­not say our Life is like a Body, which though it be never so swift, may have some obstacles witho [...]t, to hinder it in the speed. It is like a shadow, that cannot be stayed by any outward resistance, or any thing within us. The Sun onely it is that lends it to us, and takes it along with him in his swift motion; though many times so sliety, that we cannot perceive it. For who seeth the shadow, as it passeth along upon the Diall? yet stay but a while, and who can­not see that it is passed? So it is with us, whe­ther we move or rest, wake or sleep, take no­tice of it, or let it alone, our shadow still walks on, till it meet with the shadow of Death. Whence it comes to passe, many a time, that like those which are asleep in a Ship, that is bea­ten along with a lofty wind, we are brought into our Haven, before we ever dreamed of measuring so much as half the way.

And so (before the time we expected) we are laid up in the Treasury of Nature, in the Dormitory of many Saints, whence there is no return to our former mansions. Those places of former acquaintance will know us no more.

For when we dye, we are like water poured out, that cannot be gathered up again. 2 Sam. 14 14. When we are laid asleep in the grave, we have taken up our lodging there, as in domo aeternâ. Eccles. 12. 5. No thought of removing while the world continues.

XVIII. A view of our frailty, taken from the consideration of our first Materials.

THat what we have said of the Duty, and Hazard of every Day, may take the deeper impression, somewhat may be added concerning our first Principles, in the Day of our Creation.

Of all the Elements, God then made choice of the Earth to be our matter: and, of all sorts of Earth, He derived Man, and his Name too, from the basest, slimy, contemptible part of the Earth. That is [...] which gives the name to Adam, or Man.

The Aegyptian darknes had light enough, to discover this truth unto us. For, hence it was, that in their Natalitia, they had a custome to make them a Posie of Herbes, and those stinking herbes, such as grow in their fenny, and foggy places: to show the Affinity we have with Mire and Clay, the morish, and baser parts of the Earth, from whence we begin the top of our Pedegree.

The Earth is a Principle low enough, and base enough: but we must goe lower. Man that is borne of a woman falls short of what A­dam borrowed of the Earth. The horror of that is not fit to be uttered. Nor can I thinke of speaking so little, but that it may quickly seem to be too much.

[Page 62] Such is the Mold wherein we are cast, that come after Adam. And so much cause our holy Mother, the Church hath to direct us (in our Te Deum) every day to give humble thankes to our Blessed Saviour, that for our sakes, he would not abhorre even the Virgin's wombe.

Man either wayes considered, in his Origi­nall (from the Earth, or from a Woman) is a subject too meane, to detaine us any longer. We will rather looke a while upon the Misery that waits upon him, which had so fearfull a beginning, as may presage no rare sequel of his story, while he is in this House of Clay, this foule Prison, and stinking Sepulchre of the body.

In the view of this Misery, first we may look upon the shortnes of Man's time here.

So short it proves to many, that they never come alive into the world. For, the Mother, or the Midwife is (now and then) a Man­slayer in the birth. And the question being but of a weake vessell (of the mother I meane, as well as of the child) that which is borne must sometimes be hindred from being borne alive: lest she that promiseth a Birth, and Life to an­other, make way for her owne funerall.

A child, that hath but a weake thread of life to hold by, when he is delivered of his Mother. For that is to him as dangerous an escape, as she hath, in being delivered of him.

After this hazard, is he likely to hold out, that is thus born of a woman? For, we say, [Page 63] the woman is the surer side. Then is he marked out for an issue of the weake [...] vessell. And so (when he is newly born) he is presented to the world more naked, infirm, ignorant, and destitute of help then any other creature.

He's born with a faculty of nothing but wee­ping. Wherein he showes enough of the wo­man. But, for any other ability, there is no Creature, but goes beyond him in his birth. Which I speak not of living, and sensible creatures only. For, the very trees (that have a far inferior degree of life) have better clothed, and armed their young issue, that pro­ceed from them, against all injuries, then any woman ever will set out one, that is born of her.

It is no wonder, if all children come into the world crying, that have so much reason to com­plain of their sad condition.

And yet (would you think it?) We can quickly forget our Principles, and as soon as we are grown up, be as brisk, and jolly, and proud, and busie in the world, as though we were born like the stoutest of all Creatures, and could not with the fillip of an ague, and the blast of 100 diseases, be turned again to our womanish weaknes, and (which is further) into the very earth too, from whence the choi­cest peice of manhood was taken. So soon are we turned from man to woman, from wo­man to earth, and so all our thoughts pe­rish.

[Page 64] This is our case, if we live long enough to see it. But (as God would have it) most of us come short of this experiment of our frailty; our short li [...]e will not reach up to it.

The Royal Prophet reckons the term of our life 70 years: and how few come up to that? Or if they do; would you but abstract so many years spent in our infancy, and ignorance; so many in the wild disorders of Youth; so many in the sicknes, weaknes, and necessities of Age. Then so many ni [...]hts in sleep, so many dayes in visits, and complements, and recreations, and somewhat worse: Then could you but see what is left, and compare that with Eternity, you would say, I have spent too much time, to shew how little our life can challenge.

And how uncertain is that little? it fades a­way insensibly, when it presents it self to us in the greatest show and perfection. In the middest of all our sweets, it is ever spending and draw­ing to a period. In our sleep, and other our best wayes of rest, and content, we consume away, and hasten to our graves, never conti­nuing in the same state. One Month, one year, one Age of our life, ever thrusting on another. One change producing an other in every part of our Age, till (before we expect it, for the most part) we are suddainly brought to our End. Either by some poison, that lies hid in our delight, and never discovers it self till it is too late: or by some accident, that we could [Page 65] not forefee [...] or, at least, by the hasty ripenesse of our Age, that sometimes makes us fall off from the tree of life, before we have well informed our selves how to live.

VVhile our time is spending so fast, we should take speedy care of our eternal state hereafter: while our life here is running away, we should be the more vigilant over that heavenly race, that is set before us: To that purpose, casting off such impediments as may hinder us in that course, and acquainting our selves with the meanes, that may advance our security of a better life.

XIX. The fulnes of our misery amplified by way of Instance.

WE have found the terme of our life to have so much of Nothing, that a Day, or a short time is too large an expression: now you may see, it is filled with so much variety of Misery, that we shall not be able to expresse it to the full.

It is no small part of our misery, though our h [...]arts are so inlarged, & insatiable in the desire of seeming good things, so that the whole world is not able to fill one heart: yet on the contra­ry, if they come to be filled with misery, a little of that (if they be not carefully looked to) will so choke them up, and oppresse them, that they will be ready to break. And this fulnes disco­vers it self in trifles.

[Page 66] How is Haman out of all patience, if Mor­decai do not shew him some respect? Esth. 5. 11. Neither the glory of his riches, nor the multitude of his children, nor the favour of the King, nor any thing would availe him, so long as Mordecai the Jew did no reverence to him. In the height of his felicity, the want of a poor Ceremony made him think of no other way to appease his wrath, then by sacrificing the whole Nation of the Jewes to his fury.

But what speak I of infolent ambitious Ha­man? VVe may see the like in a Holy Prophet, but subject to those infirmities that we are.

How is the Prophet Jonas fully vexed, if he do but want his gourd, when the Sun began to convey a little more then ordinary heat? In that onely misery (if it deserve the name) he is so full of it, that it runs out at his mouth. And when God asked him, if he did well to be an­gry for the Gourd, he gives him this strange Answer, that he did well to be angry unto d [...]ath.

As it was in proud Haman, and angry Jo­nas, so it is in most of us. The losse of one ex­pected Pleasure, or Profit, or Dignity will set us in a pett, and make us forget our selves, and our best wayes of solace.

It were an infinite labour to run over all the Instances in this kind, to shew that we have hardly any one kind of misery, but is able to fill and burst the little heart of man. For the [Page 67] meer fancy, and deluded apprehension of a dan­ger, that perhaps will never come; yes, and of a danger past, hath power enough to lay wast the poor heart of man.

And if we escape those, and the hazardous mistakes, that Fancy (in dreams, or otherwise) presents, like bugbears, to affright us into no­thing: we are not then secure. So many reall troubles may come from any thing that is near us, or about us.

There is not one member of the Body but may (we know not how soon) be attended with such pain, as may seem a piece of Hell u­pon Earth, and make us think the rest and quiet of the body in a stinking grave, to be a Happines, not unworthy of our Ambition. So intolerable it is to indure the pain, and perhaps no less intolerable to indure the remedy.

But what speak I of diseases? there are a thousand other wayes to adde more measure to the fulnes of our misery, and make the stou­test of men an instance of frailty.

A little poison can swell him into Death. A little pin can make way for his life to run out at. A little superfluous heat can render him (in a few dayes) key-cold. And the very look of a venemous eye can blast him into nothing.

Hunger can eat him up. Thirst can dry him into a very Skeleton. His own food that should pres [...]rve his life, can breed the matter of his Death.

[Page 68] So weak a Castle is the Heart possessed of in this house of clay, which is full of holes to let in sorrow, diseases, and death, and hath as many passages, whereat Life and Comfort can take the wing, and fly away.

And yet can we (that know all this) busie our selves in building strange Castles in the Air. VVe can triumph in the Cobwebs of our own conceits, till death blow them away with our own breath. VVe can spend our short mi­serable life in catching flies, or what is more vain.

And if misery come not fast enough upon us, we can invite and purchase it at our own cost. For what do we else, when we tempt it in by the eye, and make our own fears, loves, and Jealousies, the betrayers of our own strength. When we swallow it down in the tast, and buy our sharpest pains, with the shor­test pleasure. When we suck it in at the other senses, and make our selves senseles by the or­gan of sense. When our wild apprehensions ex­pose us to scorn, and contempt, if not to the danger of Schism, and Heresy, or what else may proceed from the rash and disordered notions of the weak brain of man. When we make our selves sick of the Epidemical diseases of self-discontent, and the desire of change, though (a thousand to one) for that which is far worse. We can pick misery out of others seeming Felicity, and like all but what we have [Page 69] [...]ot. And, when we have got what we long­ [...]d for, we can long as much to be rid of that [...] exchange for a new Vanity of another, [...]ame. Thus we tire our selves out of one [...]ish into another, and through severall Em­ [...]loyments, run our selves out of breath. As if [...]ur short miserable life had not shortnes, and [...]isery enough of it selfe: but we must catch [...]t all meanes, and devises, that may shorten the [...]ne, and fill up the other.

If all that we have hitherto said be not e­ [...]ough to fill the bosome with excesse of mise­ [...]y, there is nothing about us, but is able to [...]rompt our memories with the sad accesses that [...]re often made to all the former dangers, by [...]ome heavy and disastrous event.

The Earth we tread on, hath often deceived [...]er inhabitants, and devoured whole Cities on [...] suddain,

The Air we live by, hath often infected [...]hole whole Countries, anf made the most [...]opulous places a solitary wildernes.

Fire and Water (that we refresh our selves [...]ithall) have been the unexpected destructi­ [...]n, and ruine of many healthy bodies, and [...]ourishing states.

The like may be said of other Creatures, [...]at (some time or other) seem to conspire [...]gainst us. But from no Creature do we suf­ [...]er more, then we do from those of our own [...]ind. Man's greatest [...]isery is to fall into the [Page 70] hands of man. Homo homini Daemon.

Nature hath not armed any one Creature with such shrewd weapons to fight against men [...] as we have invented engines, and stratagems and malititious devises, to make away one an­other, by whole troupes.

And yet, forsooth, Man is he, that is natu­rally Animal politicum, a lover of society Man is he that Nature brings forth unarmed as if she intended him for Peace, and Cha­rity.

How many of us then are very unnatural For, we find it too true, there is no such cru­elty as the cruelty of one man to another No such variance as that between man, and ma [...]: between brother, and brother.

Nay, I may come nearer.

No such variance, no such civil wars, [...] those which we have within our selves. [...] own Affections, and Reason are at the greate [...] oddes. The Body and Soul are not so united but that their dissentions are as great [...] any.

Therefore no wonder. if we are often aff [...] ­cted, and vext with other men: with our be [...] friends, and kindred. For, we seldome conti­nue long in peace, and good termes with ou [...] ­selves.

And which of us is not conscious of som [...] bitter conflicts, that we have had with ou [...] own passions) if we be not ruled by them [Page 71] which is far worse) To say nothing of the cruel whippes, and lashes that some have had from their own, conscience too.

This is the top of all the misery, that can fall upon man. Hardly can we adde any thing to this fulnes.

Put altogether, & you will say, we have heard enough, in confirmation of this truth: though only by way of Instance and Induction. Where the very reckoning up of the Particulars is able to tire and convince us, and make us willing to be freed from any further proof.

XX. The close and fruit of the former Meditations.

I Hope the pious and heedfull Reader will find out sometime, seriously to weigh the former Advertisements: which are fit and proper Motives, not onely to humble us, but to weane us from too much love of a short and mise­rable life: and from doting upon wealth and honour, which may leave us, or we them, we know not soone.

For, our life is so uncertaine, that (in our greatest strength, and hope) it is but a puff of breath in our nostrels, that puts a difference be­tween our estate and the estate of the dead.

And againe (in this little uncertaine time) so full of trouble, that every particular Day hath his full measure. [...]. ‘Suffi­cient [Page 72] to the day is the evill thereof, saith our blessed Saviour himself.’ Mat: 6. 34.

And, if that move us not, yet remember, that, while we procrastinate, and spin out the time (that spends so fast, of it self) ‘ Ven­geance and Damnation do not sleep.’ 2 Pet. 2. 3. While we go on securely, live as we list, and rant it: we know not who sets all upon the score. Therefore let us not defer our amend­ment, and reconcilement to God, and our selves. Let us quickly make sure for those Cordials, and Supports, that will stand us in most stead, when the cup of our Affliction is fullest, and the tide of our miseries begin to overflow.

And withall, Let the short continuance of us, and our misery here, teach us not only to be the more patient (our short sufferings wor­king an eternal weight of Glory) but the more valiant too, and the more desirous of employ­ment wherein to expresse our selves.

In other cases, the more the hazard is, the more we rouse up, and are pleased with the fair occasions, that we have to show our Va­lour.

‘ Optat Aprum, aut fulvum descendere mon­te leonem, i e. the love of our credit will make us slight all danger.’

But in all cases, we take good encouragement from the thought of the reward. And why should we not here? For, If shortnes of time, and fulnes of misery cannot awake us, this, I [Page 73] hope, will; that they which live well, shall have them both answered with length of time, and fulnes of joy, in the presence of God, where there are pleasures for evermore.

I intend to say more of that fulnes, but first I will conclude what hath been said, with this Morning prayer following, that may help to prepare us for the busines of the day.

XXI. The Fulnes of misery here, answered with the best Fulnes hereafter.

IN the close of the last Meditation, I promi­sed to say somewhat of a better fulnes, (that we might not be too much dejected by the fulnes of our misery) and now I shall do it. There is a happy fulnes proposed to our desires, and endeavours, if we will labour to be in the number of those, that have no inordinate ap­petite to the things of this life; but rather ar­den [...]ly desire, and long for an extraordinary pitch of a holie and virtuous life. Never coun­ting our selves to have apprehended, nor look­ing back to those which are behind us, but pressing forward towards the Mark, that is set [Page 75] before us, which is the way and means to the price of eternal glory. Phil. 3. 12, 13. To such our Saviour's promise is thus delivered with his blessing, ‘Blessed are they that hunger and thirst after Righteousnes, for they shall be fil­led, or satisfied.’ Mat. 5. 6.

But wherewithall? with so much, as cannot be fully expressed to our dull capacities. There­fore it is left indefinite, being far above our language, or desire.

This Fulnes, and satisfaction may seem to be the perfect expletion of all the natural desires of the soul, and body, and person of man, with their own proper Objects, as far as he is capable.

1. The Soul. In the Understanding, with Truth it self: In the Will, with Goodnes it self.

2. The Body: 1. with Life, in the true land of the living. 2. With health and chearfulnes, where all tears will plainly appear to be wi­ped away, and all maladies cured. 3. With Beauty: where our Bodies shall be like to our Saviour's glorious body, (Phil. 3. 21.) in some conformity to his now most glorious estate.

3. The whole Person. 1. With glory and ho­nour, which we earnestly expect, and wait for (St. Paul's word is most Emphatical, [...].) 2. With the best society and conversa­tion. Innumerable company of Angels, 10000 times ten thousand ministring Spirits: and with them the glorious company of Apostles, Prophets, Martyrs, Confessors, Virgins, and o­ther [Page 76] Saints that make up one quire, to sing Hallelujahs in Heaven. 3. With such union with God, as we are capable of. For, nothing else will satisfie the little triangle of the heart of Man, but the Trinity it self. Nothing but [...] (all sufficient) is our objectum adaequa­tum. The height of [saturabuntur] must rest upon that. Who can fully expresse these things? But we are to be excused, if we endeavour to expresse what we can. For there is a blessed hunger, and thirst after the know­ledge of them.

Who is not delighted to heare? that (how­soever we are here dispersed, and persecuted) we shall be hereafter as Fellow-Citizens, in the same heavenly Jerusalem: Hebr. 13. 14. Hebr. 11. 10. as we are already Fellow-Citi­zens of a lower Jerusalem, which is the Chri­stian Church, built upon the Foundation of the Apostles, and Prophets, Jesus Christ Him­self being the head corner-stone. Ephes. 2. 19. 20.

We shall be Fellow-Servants in the same glorious Family of the King of Glory: as we are already Fellow-servants of the same Hous­hold of Faith. Gal 9. 10. Ephes. 2. 19

We shall be as Children of the same Hea­venly Father, not only in filiall Love, and Obe­dience, but also in the fruition of an eternal Inheritance. Hebr. 9. 15.

We shall be as the Spouse of Christ. The [Page 77] Prophets speak of him, as of our Lord, and Hus­band, Isai. 54 5. and St Paul makes mention of it, as of a great Mysterie. Ephes. 5. 32. It began in our Saviour's assuming our Nature, and it will be consummate at the great mar­riage Supper of the Lamb: when we see his new Bride, prepared, and adorned for her Husband. Rev. 197. & 21. 2.

We shall all be members of the same mysti­call body, whereof Christ is the head. And the Holy Spirit will diffuse Himself into every my­stical member, making us all of one Spirit. Not by way of Éssence, and Information, but by way of Inhabitance, and Participation.

In this divine Union to the Understanding, we shall know God fully, not extinsively, but diffusively. As we see the Sea, distinctly from all other bodies, and know it to be the Sea, and see what the largenes of the Object will suf­fer.

In this Union to the Will, we shall be filled with the love of God, and find a divine influ­ence of his favour.

‘Hence are those strange expressions in the holy Scripture, wherein we are said to be [...] partakers of Christ, Hebr. 3. 14. and [...], partakers of the Holy Gh [...]st, Hebr. 64 and [...], partakers of the Divine Nature.’ 2 Pet. 1. 4. Which one would think enough, to expresse the fulnes of our Felicity.

[Page 78] All this Fulnes, and Satisfaction cannot but strike a lustre upon the whole Person; upon our very dark bodies: as the splendor of the Sun doth upon the dark body of the Moon.

But if any man doubt, how a spirituall Sub­stance (if I may so speak) can thus sparkle, and be visible in the Body.

Let him remember, how the life of the Bo­dy can clear the looks of that: when it is powerful within, and the Heart well plea­sed.

Let him consider how a little glimpse of the divine Vision, dressed the whole countenance of suffering Steven, so that his face became as the face of an Angel.

Let him conceive, how the sight of his new­born Saviour carried the heart of old Simeon into such an exstasie, that the earth could hold him no longer, he was presently come to his [Nunc dimittis.] What should I strive to say more of this fulnes, and satiety, which hath a veile drawn before it, and cannot be clearly discovered?

The Devil might undertake (at a venter) to show the glory of all the world in a Moun­tain, and in a Moment, but there is no Moun­tain high enough, no Time long enough to show us the fulnes of this Joy, and Glo­ry.

God hath purposely concealed it, that we might rather love Him for Himself, then be [Page 79] ravished with the powerful love of any re­ward.

Therefore if I had the tongue of Men, and Angels, my words would be but like Counters, that must stand for a greater Summe. For there is no fulnes like this, and yet there is no­thing but may be more fully expressed.

I wish we may all know it, by the happy fru­ition hereafter, that we may see it a Fulnes both without defect, and without end. In the mean time we may chear up our selves with the speculation of it, and sing with the Psalmist, ‘In thy presence, O Lord, is fulnes of joy, and at thy right hand are pleasures for evermore.’ Ps. 16. 12.

XXII. The same Happines expressed under the promise of the Vision of God.

ALL the Happines that we have named, or that can be named by any farther enlarg­ment, may be epitomized in two words, Visio Dei. So much there is in that, though hardly to be uttered, or conceived by mortal men. But it is reducible to these two branches of Fe­licity.

1. The happines that we are here capable of (by the eye of Faith) in heavenly Contempla­tions.

2. The Eternal Happines, whereof we shall participate hereafter, in the full fruition of the Deity.

[Page 80] These two wayes onely it may be conceived, arcording to the two several states of a Chri­stian, here in Grace, and hereafter in Glory.

1 That [here] is in holy devotions, and di­vine Speculations, guided by the eye of Faith. Such as we have especially at the Holy Table, and other our highest Raptures, after the ex­actest and best preparations of our selves, which present us pure, and holy before God.

A Type of this we had in the Legal purifying and hallowing, before the entrance into the Temple, where they accounted, that they had a kind of Vision of God: as appears by those phrases of the Psalmist.

‘ Quando veniam, & apparebo ante faciem Dei. When shall I come to appear before the face of God?’ Ps. 42. 2.

‘ Videbitur Deus Deorum in Sion: The God of Gods will be seen in Sion.’ Ps 84. 7.

So they expressed the happines of their holy approaches to him, that dwelt between the Cherubims, where sometime appeared a lustre, that represented the Majesty of God.

But, of all other, their Priests, and Prophets, the Seers of Israel, had the greatest share of this happines. Their pure Souls were more taken up with such heavenly Visions: wherein they became like pure looking-glasses, that re­presented so much of the pleasure of God, as the children of Israel could not have well seen, but in them. nor they themselves so well dis­covered, [Page 81] if they had not, like pure, and holy vessels, been fitted, and made capable of so high a favour.

To have such an immediate divine influence upon the soul, never came to any, but upon a quiet and holy composure of themselves.

2. This is all that can be thought upon here, the other, and clearer Vision of God, is that which we expect in a better life.

To see God is the Epitome and Compendium of all Happines. Our best Joyes and Delights here are but a blaze to that light and Splendor, as our greatest sorrows, and troubles here are but shadows of darknes to the horror that fol­lows upon the loss of that sight. For, as all mi­sery begins with shutting our o [...] his presence, so all happines begins with the light of his countenance, with the Vision of God.

Hence it is, that Moses longed for it, [Let me see thy face]

‘David was resolved on it, Thy face, O Lord, will I seek. Shew us the light of thy counte­nance, and we shall be safe.’

And Philip said well, Ostende nobis patrem, & sufficit: Shew us the Father, and we will ask no more. Joh. 14. 8. For who can be admitted to the sight of him, and not be happy?

They that saw Moses (that had seen God face to face) had more glory to look on, then they were able to behold. Moses was saine to do them the favour to veile his face.

[Page 82] They that saw but a glimpse of this glory (in the Transfiguration) were presently at building of Tabernacles, to stay by it, [bonum est esse hîc.]

They that saw St. Stephens face in his Mar­tyrdom, (while he then looked upon Christ) saw it shine like the face of an Angel, while the glory of Christ sparkled a little upon it.

What happines do you then think it is, to see God in his glory, when they have been so affe­cted, that have but seen them that have seen God, and not in his full glory neither?

And what a heavy doom will they hear, that shall be excluded for ever from seeing God: from seeing him in that Jerusalem above, which signifies the Vision of true peace and happines. Where all the holy Lamps of Heaven (the bles­sed Spirits there) have onely the light of Gods countenance to kindle themselves withall. Which He, out of a gracious prodigality, casts abroad among them, as the Sun doth among the stars, and that is enough to fill them all with Glory, and Content. The Vision of him being all their Felicity, as it must be ours.

XXIII. The first means of attaining the former Happines.

SOmewhat we have now heard of the Vision of God, as we did before of the fulnes of joy, in those termes wherein the holy Scripture is [Page 83] pleased to deliver them unto us: Which can­not but enlarge our hearts with earnest desire to long after them. But that is not enough toward the purchase of such Felicity. For we must not think that such a Fulnes, and the Vi­sion of God, (the top of all Blessings,) will be gi­ven to wishers, and woulders. We must do somewhat that God proposeth, if we aime so high. And the sooner the better: for Death followes us faster, then we shall follow the way to our eternal Felicity.

As for the Fulnes, which we named first, if we desire such Happines, (as well we may,) we must look back (p. 95.) to what our blessed Sa­viour prescribed as the means to it, out of Mat. 5. 6. in these words: ‘Blessed are they that hunger and thirst after Righteousnes, for they shall be satisfied.’

We must so long to lead a virtuous and god­ly life, that our Longing may be like a hunger and thirst after a high degree of that Righte­ousnes: which is there (and in many other pla­ces of holy Scripture) a word of a large compass, extending it self over all virtues. The use of it, even in profane Authors to that purpose, is so antient, that Aristotle cites a verse for it, out of an old Poet;

[...]. In which sense the Scripture often calls him [ [...]] a righteous or just man, that is, every way a good man, in all the course of his life. [Page 84] So St. Aug. and Greg. Nyssen, and Leo, and o­thers, take [...] in that Beatitude, to be meant de generali Justitiâ, & vitae sanctimonià, which we call Evangelical Righteousnes.

And for the Vision of God, (which we named in the second place,) if we are truly affected with the desire of that, the means to it is per­emptorily set down in these words.

‘Follow after Peace with all men, and Ho­lines, without which no man shall see God.’ Heb. 12. 14. God himself hath joyned them all together; and it is in vain for 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.

[Page 85] 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. [Page 86] 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.

[Page 87] 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 quàm bonum, & quàm 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 [Page 88] 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:

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 [Page 89] 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 (ante victo­riam) is but the joy of those, that have no fear, [...] wit. He that hath understanding, though he go to war, and see reason for it, yet he hath no further end proposed to himself in it, then the assurance of peace. He fights for peace, and is forced to buy it at that price: because he finds no other way of purchase. Peace is his aim, and his joy, in the midst of Arms.

But what speak I of him, and his peace, Peace is the Joy of all: the Desire of Men, and Angels. P [...]x in caelis, say we, we wish Gods peace may be with us. Pax in Terris, say they, Peace on earth: Good will towards Men.

Nay, the very Devils are of that mind. They complain that our Saviour came to trouble, and disquiet them. Luc. 4. And that gives a little Copy of their countenance. It showes their inclination to some peace, if it [Page 90] could be had. Angels, Men, Evil Spirits, All would have as much peace, as may be. Nor can they wish any thing better, or more pleasant then that ‘ pacem te poscimus omnes: We are all for peace, if we understand our selves.’ Which our Saviour seems to mean by those words. Have salt, and have peace, one with another. Marc. 9. 50. that is (accor­ding to the Hebraisme which puts the Impe­rative for the Future Tense) If you have any wisdom, or understanding: if you have mi­cam salis, you will have peace. He hath but little salt in him, and knowes but little, that knowes not the benefit of Peace, and desires not to par­take of it, in every kind.

Especially, it is the desire of all good Men. They like it best, and are ever readiest to follow after it. Our holy Mother, the Church hath brought them up to the love of Peace: dire­cting us every day to pray for it: to that pur­pose, appointing 2 Collects for Peace, one for every Morning, the other for every Even­ing: and at full Service, making choice to dis­misse us with the blessing of Peace.

And well She may do all this. For She is Gods Vineyard. And Peace is the only hedge, and fense to keep her from danger. Or if you will, Peace is the Bond, that ties us together, among our selves, and God to us. ‘His Ta­bernacle is in Salem Psal. 76. 3.’(that is, in English) His Habitation is in Peace! And if ‘ [Page 91] we live in Peace, the God of Love, and Peace will be with us. 2 Cor. 13. 11. He that dwels in love, and peace' dwels in God, and God in him. 2 Joh. 4. 16.’

Such were the Comforts and Meditations of Christians in the first, and best times. ‘Which made the multitude of believers to be of one Heart, and Mind. Act 4. 32.’

And what are we now, or what do we? We put fair for a multitude of believers. For who accounts not himself to be one of the Faithful? But what is become of Cor u­num? (one Heart) we are to seeke for that.

If the Church hath been so heretofore, why should not we be like minded? Hath not our Saviour left us the same Legacy of Peace? Hath he not left us all, as Sheep under one Sh [...]pherd? And who ever saw Sheep play the Wolves, or not be at peace with one another? If we would but think of the peace of Sheep, and the place of Sheep: we should not easily be divided among our selves. Especially if we would consider withall that it is not left to us, as a matter indifferent, whether we will fol­low Peace or no?

It is composed of a peremptory Command, and cannot be kept, unles we follow that Rule of St Paul, ‘Let all things be done decently, and in order.’

For if St Aug: mistake not and the School­men, [Page 92] that commend him. for making up the Description of Peace, by [tranquillitas ordinis] following of Peace connot be but in a harmony of Obedience (an orderly disposal of our selves, for the attaining, and keeping of Peace) ever giving Peace the preeminence in our consultati­ons, according to the Apostle's other Rule, ‘ [...]. Col. 3. 15.’ that is, Let the love of Vnity, and Christian Peace car­ry away the price, or moderate all your Acti­ons (like a [...] and [...]) let all be concluded in peace, as far as it will stand with the utmost of our ability.

Which that we may the better be perswa­ded to do, it will not be amiss, to take a fur­ther view of this Peace, and the terms, where­in the Scripture proposeth it to us. Hebr. 12. 14. Psal. 34. 13.

XXIIII. Another reflection upon the proposall of the first Means.

WE must yet take a little more pains, to expresse our affection to peace; which is commended to us in such emphatical words. For.

[...] (seeking, searching, inquiring after) and [...] or [...], (following hard, pursu­ing, or hunting after) are words of labour, and of love too. Psal. 34. 13. Hebr. 12. 14. ut supra.

[Page 93] What we love, we spare no paines, careful­ly to search, and eagerly to pursue. And such should be the search, and prosecution of peace. For, He that would have us, not to cast our [...]earles to swine, Mat. 7. that neither deserve them, nor care for them, He will not bestow [...]o rich a jewel as Peace, but upon such as va­ [...]ue it, according to the worth of such a trea­ [...]ure: and discover that valuation, by seeking [...]t (when it seems to be hidden, or lost) and [...]ollowing after it (when it seems to fly away, [...]nd be gone from us.)

No otherwise did He, that is our Peace-ma­ker, and reconciled Heaven and Earth toge­ [...]her. To show what esteem He set upon Peace: He spared no pains to seek, and fol­ [...]ow it to the very Crosse; where He pay­ [...]d his own pretious blood for the price of [...]t.

After such a Pattern, we should not loose Peace so easily, nor follow her so saintly, as we [...]o.

Shall I show you, what we must do, to fol­ [...]ow her?

1. If we would do it in earnest, my first [...]dvice would be (especially for publick peace) [...]hat every man would mend one. It is the method we find in the Psalm before named. First, Eschew evil, and do good, Then, Seek [...]eace, and ensue it.

Then Peace would be no stranger among us. [Page 94] For it is Sin only, that disturbs our Peace, our best Peace.

That's the first Advise.

2. Then (when we come to make use of our care, and diligence in seeking peace) Let us be sure to seek Her in the right place, and fol. low Her the right way.

And I believe, that is the Middle-way, Righteousnes, and Peace are best, in equilibrie, and will not indure to be drawn to either side.

If we tread inward too much, one way, by partiality.

If we suffer our selves to be wrested, ano­ther way, by too much prejudice. If w [...] fall to extremities, either way, peace will be lost. For, in the carriage of all things, it i [...] Moderation, that procures, and maintaines peace.

3. To bring us, by degrees, to this Mo­deration. A sweet carriage, a mild, and gen­tle delivery of our selves is of great moment Abigail found it so, in appeasing of David She gained so much upon Him, by Her di [...] ­creet language, and d [...]meanour, that David was not only turned from his sury to a ma [...] of Peace: but He honoured her with a hig [...] Elogium, and blessed her mildnes, that pre­vented his fiercenes. 1 Reg: 3. 9. VVe say It is good in a Feaver not to have a roug [...] tongue. It is far better in a case of anger, a [...] [Page 95] we see by Abigail. There St. Peters advice doth well, not to answer railing with railing, but rather to blesse, knowing that we are cal­led to inherit a blessing. 1 Pet. 3. 9.

4. Then, to gentlenes of speech, and carri­age, some mildnes would be added by our A­ctions too. To purchase our peace, we must be willing de summo jure aliquid remittere, not to stand upon too punctual terms and demands of our own.

That Love may the better come for the ce­ment, to unite us together again when we have been at odds, we may do well to learn somewhat of our Masons, that pare, and cut, and square their stones, to make them agree the better in the Fabrick. So must we, that are living stones of that Building, whereof our Sa­viour is the head corner-stone.

Never any was so hewed and hacked at, as he was, in the purchase of our peace. And shall not we be content to suffer a little, and part from somewhat of our own, for the better ae­dification of our selves, and others, in such a high virtue as this?

5. And if we will go so far, we shall then be easily perswaded to another step. Not to dote upon our punctualities in other cases. Not to expect, that they which began the quarrel, should begin the truce, and accord. The greater is our glory, if we can be as forward in ma­king the peace, as our Adversary was in first doing the wrong.

[Page 96] Our glory did I call it? Nay it is our Duty. For we are not advised, if Peace follow us, to entertain it, but rather, if peace turn away, to follow it.

VVhen a man hath injured you, and after­ward submits himself, and makes meanes to be reconciled, then Peace follows you: you cannot for shame, but embrace her, and bid her wel­come. But if your Enemy persist in his inju­ries, then Peace seems to run away from you. If you are a Son of Peace, you must follow af­ter her, woo her, labour for her, and be glad you can have her so.

For indeed, as other things do, (which take themselves wings to fly away) so will peace sometimes subducere se; she will slip away, and we shall be at a loss. VVe may go seek her: Then is the time to hunt her out. And when we have got hold of her, we must urge, and impor­tune her, and presse upon her.

Every way. As we must prevent him that hath offended, if he be modest, and fearfull to tender himself, which is to seek peace; so if he be perverse and obstinate, and keep at a di­stance, we must follow him, recover him, lay hold on him, and non dimittere nisi, not rest, till we have gained upon him.

For the Author, and Founder of our Peace requires it so strictly in some cases, that rather no sacrifice, then no peace: Nay, no claime of e­ternal peace in heaven, without pardon of others offences to us here.

[Page 97] They that weigh this, will be willing,

1. Sometime by good offices to winne those that are offended (as Jacob wonne Esau by his presents) and draw them with the cords of love. Os [...]. 11.

2. Sometime to avoid, and passe over the occasions of further quarrell, knowing, that the Beginning of strife is, as when one lets out water, that cannot easily be stopped. Prov. 17.

3. Sometime again, to beware of those sus­pitions, that would keep off reconcilement: and to prevent others with the blessings of peace. Psal. 21.

And, in that way,

4 Not to take such state upon us, as may make them more shie. Not to Domineer over them, when we find our advantage. ‘Not to oppresse them, when it is in our power, but ra­ther to please our neighbour for his good: remembring that Christ pleased not Himself (sought not his own ease, and profit, and con­tent) to show, what we should do for the pur­chase of our own Peace, if He did so much for ours.’

And, when all is done, we must not forget that we have spoken only of seeking, and fol­lowing after Peace. For to be fully possessed of peace, that is for the blessed Saints above. VVe that are here, must be content to follow it: to do our parts. and expect the happy suc­cesse, [Page 98] from God Himself, the great Peace­maker: who will not faile howsoever, to re­turn our good endeavours into our own bo­some.

XXV. The second Means of attaining the Happines, that was be­fore proposed, out of Hebr. 12 14.

WHen we have taken the best order we can for Peace, we must not so content our selves, unles Holines go along with it. Which is taken (in the forecited place) for that purity, and sincerity, that embraces, and sweetens all the best Duties of a Christian. To this so divine a Virtue, there are many Pre­tenders, amongst whom Holines will passe well enough, if it be acted, and represented by the Tongue, or Gesture. But

Holines is another thing.

St James expresseth it by pure, and undefiled [pure Religion, and undefiled before God] Jam. 1. 27.

St Peter delivers it in words, that may serve for a plain comment upon the aforesaid place of Hebr. 12. 14. ‘Seeing that you look for such things, saith he, be diligent, that you may be found of Him, in peace, without spotte, and blamelesse, that is, Let God find you fol­lowing of Peace, and Holines. 2 Pet. 3. 14.’ [Page 99] And doth not the Psalmist paraphrase upon this Holines, when he saith. ‘Who shall as­cend into the Hill of the Lord, and who shall stand in his Holy place? He that hath clean hands, and a pure Heart. Psal. 24.’

We see, through all these Instances, How Holines is set out by clean, unspotted, undefi­led Purity, and Innocence, which makes it so amiable, and you will the rather believe it to be so, if you will see a little, on the contrary, how all Sin, and Unholines is set out by Filth, and Pollution: as being that which turnes the Beauty of Holines into a loathed deformity. and the Temple of God into a cage of unclean birds.

St Peter expresseth it by wallowing in the mire, and returning to the vomit. 2 Pet. 2. 22. David bewailes his losse of holines in no bet­ter termes. ‘I stick fast in the deep mire, where no ground is.’ And when God had deli­vered him from his sin. ‘He hath brought me out of the horrible pit (saith he) out of the mire, and clay. Psal 69. 2.’

As it was in Davids apprehension, when his eyes were opened, to see the foulnes of his sin. So is it with us, when we have our right sen­ses about us, and are not like those Idols, that have noses, and smell not. For so filthy is sin, that it makes us and all that is ours, cor­rupt and abominable. It defiles the consci­ence, rots our good name, in [...]cts our acquain­tance [Page 100] by the contagion of sin, and makes our ve­ry Prayers abominable, which otherwise might be our sweetest odors.

In which speculation, St Basil said the An­gels forsake the custody, and and company of us, when we forsake Holines to delight in sin. And the Poet could say, Accipiet nullas sordida turris aves.

And yet we have had but a little glimpse of this Holines, in the Purity of it self, and the contrary Impurity of Unholines.

Shall we now come a little neerer to it, and take a clearer view of the large extent it hath over all virtues. [...] the Hebrew word (com­ing from [...] praeparare, separare) implies, that Holines is a separation of our selves from sin to a virtuous, and godly life. Which is the extent of the word Righteousnes, as it is often used in holy Scripture.

Yet there are some, that would-confine Holines to some one part. Some lodge it in the ear: some in the tongue. Though our Sa­viour came not to smooth our tongues, or fill our ears, but to present us with pure hands, and chast eyes: to guide our feet into the wayes of Peace, and Holines: and to render all our parts, and actions such, as may receive puri­ty and holines from the right Fountain, the Heart it self.

We must begin with Holines in the Heart if we mean to see God. Blessed are the pure [Page 101] in heart, for they shall see God, saith our Savi­our. Mat, 5. 8. There we must begin, but we must not stay there.

Thence we must climbe up to those several steps of Holines, so often commended to our care in the word of God. ‘building up our ho­ly Faith, (as St. Jude speakes,) till it come to a full structure.’

To this structure you must bring in all the good works that may be, making your holines passe through all Virtues. St. Paul meanes that by [...], being fruitful in every good work, Col. 1. 10. But there he is in generals. Will you hear him run over the particulars? Then observe what he saith to the Philippians. ‘Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, if there be any praise, think of these things, and the God of Peace shall be with you Phil. 4. 8, 9.’

This is the Holines that must be joyned to peace, if you will hear the great Doctor of the Gentils.

VVill you now have some particulars from St. Peter, the Doctor of the Jews? Thus saith he. Adde to your Faith virtue, (he is no Solifi­dian:) then he goes on. ‘To your virtue know­ledge, temperance, patience, godlines, brotherly kindnes, Charity, for so an entrance shall be [Page 102] ministred unto you abundantly, into the ever­lasting kingdom of our Lord and Saviour Je­sus Christ, 2 Pet. 1. 5, 6, 7, 8, 11. i. e. so shall we be admitted to the Vision of God.’

Shall I adde what St. Peter hath in the ninth verse, he that lacks these things is [...], like one that is purblind, and cannot see a far off, or [...] blind outright: that is, he is so far from seeing God, or any divine things, that he sees nothing as he should do.

XXVI. Another reflexion upon the proposal of the second meanes, Hebr. 12. 14.

NOw, if we have them, we shall not be kept long from the happy sight of him that is the God of Peace, and Holines.

Yes, Have them (you will say,) but how shall we have them?

The answer is laid before our eyes, in the words of sacred Scripture.

‘ Follow Peace, and Holines.’

They are both so willing to be had, if we will but follow them, there needs no more.

But we must learn what it is to follow. The word [ [...]] rendred by following, we obser­ved before to be a busy and active word. It sig­nifies a hearty and serious persuit, an eager hun­ting after what we long for.

Having told you this, I hope I shall have leave to ask one Question.

[Page 103] He that hath some faint desire hovering about the heart, and breathing it self about the lips; if he put himself to no farther trouble in the prosecution, can he be said (in this sense) to follow Peace, or holines? I believe, he that seeks or follows any thing as he should, must use his head, and his feet, and somewhat else, as well as his wishes, and lip-labour. And so he had need, that thinks of attaining what here we speak of. For can we think, that peace or holi­nes do so undervalue themselves, that they will wait our leisure, and [...]e whistled up when we please, by the charme of a cold prayer, or two?

Or can we imagine, that such Precepts as these (to follow after peace and holines, with­out which no man shall see God) are so given to us, that if we like them, we may use them; if not, we may lay them by?

Do we conceive, that what the holy Scrip­ture enjoyns, and we are commanded to preach, is left to our liberty to practice as we or you shall see cause? Then may our Prea­ching, and your Hearing quickly come to an end, like a tale, or dream of one running after Peace, and Holines, and before he came at them, stumbling upon Felicity, and the Vision of God.

Let us not deceive our selves, God is not mocked. He that saith, there is no enjoyment of the one, without following of the other, (no [Page 104] seeing God without Holines,) he will not dis­pense with the Duty, and follow after us with the Reward, that care not to make our selves capable of the Blessing. For this will prove a necessary Duty.

And then there would be another Quaesti­on: Whether we do so perform it? whether we so follow after holines, as if we understood what it is to follow after? and what is the value of that which is set before us?

Shall I more fully explain, what is the true Force of ( [...]) which is, Following?

He rightly follows a Duty, that (avoiding all occasions of the contrary vice) watches for, and apprehends all hints, and opportunities of doing good. He that ambitiously laies hold of a happy hour, and fair way, wherein to approve his virtues.

And this way of following and persuing we may learn from the practice of those, that have little to do with Holines. How doth the co­veteous man follow his beloved gain? Doth he not rise early, and late retire himself to rest? Doth he not exhaust his strength, and abilities, by Sea, and Land, to compasse what he aimes at, though with hazard of health, and life it self?

What doth the ambitious, and amorous per­son? How eagerly, and with what pains, do they hunt after that, which they fancy their best prize, and content?

[Page 105] Our following of Holines might borrow a little heat and aemulation from their following of Vice.

But we have them can set us better Copies to follow, if that will move us.

Let us follow those Saints that have gone this way before us, as far as they have been Followers of Christ: and follow them in that Resolution, which we have from St. Paul, ‘I count not my self to have apprehended ’(saith he, Phil. 3. 13. i. e. I am not so secure of my name in the book of life, that I may sit down and take my ease,) ‘but this I do, forgetting those things which are behind, ’ (that is, not relying too much upon the former pains that I have taken in a Christian course of life, and the Duties belonging to my place,) ‘and rea­ching forth unto those things which are be­fore,’ (that is, keeping my eye still upon the end of my race, with resolution of perseverance,) I ‘ presse on toward the mark, for the prize of the high calling of God, in Jesus Christ.’

Or, if any would presse higher still, let them follow the ardour and obedience of the blessed Angels: as it is our daily prayer, that God's will may be done by us in Earth, as it is by us in Heaven.

XXVII. Another view of this Means, with a fuller expression of the extent of it, out of Psal. 34. 13.

WE shall need to say no more of the terms, wherein Holines is proposed. But Holines being so necessary a Duty, as without which we are excluded from eternal Felicity, it will not be amiss to hear a little more of the full extent of it. And that we may best learn from holy David, who in the long compas of the 119 Psalm, containing 176 verses) and elsewhere, hath given us more pious expressions of his Desires, and Resoluti­ons for an exact, holy, and virtuous life, accor­ding to the dictates of God's holy word, then a­ny other have. And (as he was the best able, having it so much in his thoughts, and endea­vours, so) he hath given us also the best Peri­phrasis of Holines, in the full compas of it, and joyned it with Peace too, (which the better fits our former Meditations.) He hath done it in these words. Eschew evil, and do good: seek peace, and ensue its Ps. 34. 13. upon which we build our following Discourse.

[Eschewing evill, and doing good] is here put as a compleat description of Holines, in the true extent: and agrees with that which we obser­ved of the Hebr. [...], that Holines in us, is a separation of our selves from sin, to a holy, and virtuous life.

[Page 107] This Holines, so clearly and fully discove­ring it self (both by eschewing evil, and doing good) may well be set in the first place (before peace) either as absolutely necessary, and emi­nent in it self; or as being the best meanes, to conduct us to our Peace.

For, no hope of Peace without a good life. If we will be Filii pacis, and look for the blessing of Peace to rest upon us, we must begin with [eschewing evill, and doing good.] Our seeking and labouring for the best peace will be of lit­tle consequence wiithout that.

For it was Sin that first broke the peace eve­ry way. And the breaking off of sin must u­sher the way to our Peace again.

The Word of God is the Gospel of peace upon these termes.

The Ministers of God, which are his Embas­sadors, propose no other conditions of Peace.

The holy Sacram [...]nts are no otherwise the signes, and pledges of our peace.

1 In the one, the laver of Regeneration, being justified by Faith, we have peace towards God, through Jesus Christ our Lord.

But so, that we enter covenant to be no more at enmity with God, but to fight under his Banner, make his Enemies ours, and live in obedience to his Laws. Of all which this is the summe, to eschew evil, and do good.

2. In the other Sacrament of the holy Eu­charist, we are honoured with an Invitation to [Page 108] God's holy Table, which is an evident confir­mation of our peace. He would not invite us, if he would not be Friends with us. But to that we have no Admission, and welcome, with­out the renouncing of our evil wayes, and re­solving to do good.

These are the steps of our Jacobs Ladder, that is, of our Liberty to ascend, and descend, and have fair entercourse between God, and us.

This is the order of that Wisdom from above, which is first pure, and then peaceable, saith St. James, c. 3. v. 17.

In these steps, and in this order, our Sa­viour led us the way. For how read we of him: ‘Thou hast loved Righteousnes, and hated i­niquity: therefore the Lord hath anointed Thee with the oyl of gladnes above thy Fel­lows: Psalm. 45. 8.’ That is, He was first Mel­chisedec (King of Righteousnes,) and as glad of that, as of the oyl of gladnes, that made him King of Salem, that is, King of Peace.

But whatsoever we think of the Order, or of the terms, wherein they are expressed, still we shall see, that they usually go together.

Righteousnes, and peace: Ps. 85. 10. in the ho­ly league.

Obedience, and peace. ‘Great peace have they that keep thy law. Ps. 119. 165.’

Peace, and Holines, Hebr. 12. 14. (as we found them before.)

[Page 109] Peace, and innocence. Keep innocence, and that will bring a man peace at the last. Psalm. 37. 38.

‘And as many as walk after this Rule of newnes of Life) peace be-upon them. Gal. 6. 16.’

And, in effect, this is all that is required of us. God calls not for great learning, or deep understanding, nor any thing else but good li­ving. Knowledg and Truth go not beyond this: they do but show the way: This is the way.

He that knows much, may increase his sor­row by his knowledg; when he thinks of what our Saviour said of him, that knew his Masters will, and prepared not himself to do according to it. Luk. 12. 47.

But, he that knows lesse, may settle him­self closer to the practice of what is here re­quired, (eschewing evill, doing good, following of peace.) ‘And blessed is the man, whom the Lord, when he comes, shall find so doing. Luc. 12. 43.’

I will say no more of the Order, and Union of those two. I will rather look a while upon eschewing evil, and doing good, as they may be considered in themselves.

But still we may take notice of the Psalmist's method, which will teach us, first to take order for the eschewing of evil, before we undertake the doing of good.

1. For Sin is our spiritual disease: we must be cured of that, before we come to the works of our perfect health.

[Page 110] 2. Sin is our Pollution. And who can be filled with sweet and pretious virtues, till his Body and Soul are become pure, and fit vessels, wherein to receive them? Or what Doves will come to filthy cottages?

3. Sin is our Deviation, and departure from God, and goodnes. First we must recedere â malo, get out of those blind wayes, before we can be set in a clear way of doing good.

Having seen the Order, wherein this charge is to be taken, I will keep you no longer from the Duty. VVe must now learn, what it is to eschew evill, or rather first, what it is not.

1. Recedere à malo:) To eschew, or recede from evil, is not to go from one sin to another: to passe from Prodigality to Covetousnes: to shift from swearing to lying; from adhorring Idols, to rush upon sacriledge. Rom. 2. 22.

Thus to cast out one sin by another, is but to cast our Devils in the name of Belzebub. That is not to recede from evil, but to change the name of evil.

2. Much lesse is it to return from any Sin to the same sin again. That is but to go from the mire to the water, and thence to the mire, and so to keep in a maze, and circle of sin.

VVhat is it then to recede from evil? I will tell you it by the several degrees.

1. If we cannot prevent sin, at least not to stay by it, not to dwell in it, not to like it, but to use the best meanes to avoid it, and (as soon [Page 111] as we can) to bid defiance to it for ever.

2. To make such a quick recesse, that our sins do not overtake us, to renew their ac­quaintance, and couzen us far worse then they did before: especially those that haunt us at set times and places. As some men's sins do in their Shops, and other places of gain: some in their chambers, or Feasts, or at other times of mirth, and recreation: some in their walks, and melan­cholly retirements. From these we must have a quick recesse.

3. Not onely to be quick at it, but to make such a sure recess, that we fail not of our pur­pose. For the wayes of wickednes are slippe­ry, and perplexed, we walk upon snares, we are compassed with Briars, and pits. Our ignorance, or our blind zeal; our rashnes, or carelesnes; may plunge us into perdition, before we are well advised how to find the way out.

4. And Lastly. Receding from evil im­plies the forsaking of all sin, without exempti­on or dispensation for any. For the least sin can let in another, and so let in death. And the breach of the least Commandement can make us guilty of the breach of the whole Law.

All these together make up our recesle from sin, and shew what need we have to fly often into the Sanctuary of Prayer, and beg this grace of God, that we may eschew all sin.

And yet (in stead of eschewing) how many hug and applaud themselves in it? Some in their [Page 112] sweet sacriledg, and Bread stolen from the Altar. Some in their gainful Vsury, some in o­ther false delights. Till those delights prove the very Theeves, that steal away their time and the peace of their Souls.

Here were a happier imployment for such men, to study how they may leave fin before it leave them, and so make one step toward the purchase of their best peace, by eschewing evil.

From eschewing evil we must now go on to entertain our thoughts with doing good. And no more then needs.

For to decline from evil, and do no harm, will not serve our turn, in it self. To decline from evil is a principle of our Repentance, and the task of a young Beginner, or a new Con­vert; who must thence go on to Fruits worthy of Repentance, or else he may fall short of the reward.

At the best, to go by weeping-cross from our sins, is but like Mary Magdalens washing our Saviours feet with her tears. From thence we should go on to the imitation of her pretious ointments; and filling the Church with some sweet odour of our Virtues.

Our eschewing evill, is but our coming out of darknes, and the shadow of Death. Our doe­ing good, is our walking in the glory and lustre of a good Life, that others seeing our good works, may glorifie our Father which is in Heaven.

[Page 113] Lastly, our eschewing evil, is but the circum­cising, and paring off our carnal desires, which profits nothing, ‘unles we keep the law of good works, Rom. 2. 25.’ For, (that we may apply the words of the Apostle,) Circumcisto prodest, si legem observes.

Which would be observed by them that dream of a miraculous Faith, which is meerly a dead thing without good works, and hath no such Spell, as to turn Hypocrites, and fruitles Professors into Angels of Light. Nor have we any reason to expect it should, whether we look to the end of our Creation, or our Redemp­tion. For the Apostle tels us, that ‘we were created to walk in good works, Eph. 2. 10.’ and ‘redeemed to be a people, zealously given to good works. Tit. 2. 14.’

And more then once God himself tels us, that it is his good will, and pleasure; and not his onely, but our glory, and perfection.

So that holy David's advice both to eschew evil, and do good may be taken for Evangelical advice: at least it wi [...]l prove so, when we come to see that piece of the Gospel fulfilled, of our Saviour's rewarding every man according to his works: Math. 16. 27. when we come to see, that they which have done no good, as well as they that have done evill, must go into Hell fire.

I should adde another thing of this doe­ing good, for the extent of it: That our goodnes [Page 114] should not be shrunk up into one or two good deeds. For as? eschewing evil] was found to be the receding from all evil: so [doing good] is doing all the good that may be. The more the better. and the sooner the better, that we be not taken off, by Death or Sick­nes, or some other inability, before our work is well done. But I may say the lesse here of this Extent, because I spoke of it before (in the 25 Section.)

XXVIII. A Transition to that which im­mediately followes, with the designe of it. And therein, first a De­fence against assaults from without us.

HAving taken a little view of our frailty, and misery by nature: and of the Happi­nes, which (notwithstanding) by the Grace, and Mercy of God we may attain unto: and of the steps, by which we climb so high from so low a condition. We must not think this e­nough, though upon this information, and ad­vise, we resolve to follow the best course. It is one thing to know, and resolve: and another thing to put in execution, and persevere to the end of our Christian race. Many Diversions and Impediments may obstruct us in the way.

Saint Paul forewarnes us of [...], and [...], that is, of cheating, wily circumventions, [Page 115] and subtle malitious devises of wicked men, and evill spirits: that oppose the Heart of man. Ephes. 4. 14. & 6. 12.

And the Prophet Jeremy tells us of a false friend in our own bosome A Dangerous Heart of our owne, that is d [...]ceitfull above all things: hard to be knowne, and harder to be regulated, as it should be. Jer. 17. 9.

Let us be content to bestow a little time, to enquire what advise may be given, to secure us in both these cases. And first in the first.

1. Against all Assaults, and Stratagems, and Temptations, that set upon us from without, Saint Paul adviseth us to be provided with [...] the whole armour of God. Which he names particularly in this manner. ‘The girdle of Truth: The Breast-plate of Righte­ousnes.’ The feet shodde with the preparation of the Gospel of Peace. The Shield of Faith. The Helmet of Salvation. The Sword of the spirit. Ephes 6. 11. 12. 13:

Our whole life is like a warfare (saith Job) we are all Souldiers under Christ's banner. Job. 7 1. And of the Foot too. For (that we be not too high mounted in our undertakings) the armour, which we heard of, is such as useth to be provided for the Foot.

The Girdle is cingulum militare. ‘Hav­ing our loines girt with Truth, or in Truth, (in veritate, that is verè truly.)’ If you read it [with Truth] then Truth it self (Divine [Page 116] Truth) is the girdle, that keeps us in, and leaves us not to that liberty, which goes along with false Doctrine. But [ [...]] In Truth, seems rather to signifie the true, and real gir­ding of the loines. And that is done by the gir­dle of Chastity (the proper curbe of the loines, to prevent the danger of that part.)

How needful this military girdle is, we may guesse by the old Roman Militia, where [cin­gulum deponere] was to give over the place of a Souldier. The need of this girdle doth not so appeare to the Jew, and the Mahumetan, who are for many Wives and Concubines, and think Fornication a light offence. But he that will now be of the Church militant under Christ, must have Chastity brought as near to him, as the very girdle, that he is girded with­all. And this must appear, not in fair profes­sions only, but in sober truth [in veritate] that is, in heart, and practise.

When we have this girdle [in veritate] we may fasten the sword of the spirit unto it, which is the word of God.

Our chaste, and pure thoughts will be a means to lead us into all divine Truth, and fit our hearts for the whole will of God, contained in his holy word, which is best seen, as God himself is, by the pure in heart.

And because I have put the girdle and the sword together, I will so far interrupt the A­postle's [Page 117] method as to continue my discourse of the sword.

This sword of the spirit, that is (in the He­braisme) this spiritual sword, the word of God, is therefore called a sword, for the power it hath over sin, and sinful men.

We had some hint of it, in a mystery, in St Peter's vision, where he saw all manner of Beasts, and heard a voice calling to him, Peter, arise, and stay: If by those Beasts we will un­derstand sins, or sinful men: (no better then Beasts) the word of God, in the mouth of an Apostle, is that sword, that can slay, and con­quer. So it may be discovered in a mystery. But without a mystery we have it often, and more plainly. As in Isai. where the Messias (the branch of the root of lesse) is said to smite the ‘earth with the rod of his mouth, and with the breath of his lips to slay the wicked. Isai. 11. 4. & in the Rev. where a sharpe two-edg­ed sword is said to come out of his mouth.’ Rev. 1. 16:

In the vertue of this sword the Apostles and their succ [...]ssours have been victorious through all the world, and subdued whole Nations to the Kingdome of Christ.

And how every Christian should use this spirituall sword, in his owne defence (prefer­ring his obedience to God's holy word, be­fore his yeelding to any sinne) our blessed Sa­viour showed us the way, in his spirituall com­bate, [Page 118] in the wildernesse. Mat. 4.

When he was tempted to turne stones into bread, our Saviour keeps off the temptation with ‘the spiritual sword, Scriptum est, It is written, Man shall not live by bread onely.’

VVhen we read the other temptations, we find the like repulse given to the Devill, with the same sword. Scriptum est.

If such be the use of the sword of the Spirit, which is the word of God, what will the Lai­tie say to those, that would so farre disarme them, as to keepe them from this spirituall sword? Though it hath beene so abused by themselves, and so bowed to their own ends, as if they tooke it rather for a sword of wax, then a sword of the Spirit.

And what shall we think (for we must say little) of another generation of men, that talke much of the Spirit, and of the word of God, but make little use of this spirituall sword, if we may guesse by their Actions, that looke quite another way.

But I must looke upon the rest of the Ar­mour, that make up the [...], and the next is the Breast-plate of Righteousnesse: which we might understand generally of a righteous, and innocent life (a good defence for the Heart) but that the Apostle (the best Inter­preter of himselfe) expressing it to the Thessa­lonians by [ [...]] we may take Righ­teousnes here for Charitie. Which is one noti­on [Page 119] of [...] in Hebr. whence [...] in gr: and Justitia in lat. are often in the holy Scrip­ture taken for Charity. The reason of which Hebraisme is, because the Scripture accounts Charitie no more then Justice, or Righteousnes. It being a just, and righteous act, to supply others with what we can well spare from our selves: or a debt of love, which we owe to God, and men. This is the reason, why the A­postle calls that [...] (righteousnes) in his Epistle to the Ephes: which in the Epistle to the Thess: he expresseth by [...] (Charitie.)

And Charity may well be the Breastplate, which is the tie and preservative of all ver­tues, and lies nearest to the Heart.

When this piece of Armour is put on. In the next place our feet are to be shod with the prepa­ration of the gospel of Peace.

To have our Feet shod, is to be fitted, and ready for motion.

To have them shod with a military shooe (such as in the brazen, and iron age of sword­men, were their brasse shooes, that armed them against the injuries of the wayes, where, in time of warre, the enemy placed as much danger as he could) is, in Christian warfare, to be provided against the hazard, and perill of a Christian course of life. And,

To have them shod with the preparation of Gospel of Peace, is to be ready to preach, or the practise what belongs to our peace with God, [Page 120] and Man, as the Gospell directs us. Which in­deed had not been a Gospell (that is, not so good tydings) without Peace.

And, I doubt, though it be a Gospel of Peace, yet there are some great Pretenders to Chri­stian warfare, that are not so shod in these evill dayes.

Let us take care that we be so as the Apostle intends (such as are ready to use the weapons here commended to us, in the defence of this Gospel of Peace, and the propagation of it) & then we make the next piece of Armour, the Shield of Faith.

Faith helps to shield, and protect every part about us. Therefore the Apostle joyned it with the Breast-plate of Charity, or Righte­ousnes. And we may joyn it with all the rest. 1 Thess: 5. 8.

Nay, it is of such vertue, that it is not so much a part of our Armour as indeed the Vi­ctory it selfe, as Saint John speakes. 1 Joh. 5. 4. Therefore Saint Paul (Epes. 6. 16.) might well ascribe unto that, the repelling of all those dangerous lusts, and temptations that are sug­gested by the Devil, or any of his wicked In­struments. It is our certainly believing the threats, and promises of the Gospel, that hath the power of quenching those fiery darts, and preventing the venome, which otherwise from thence might spread, and diffuse it selfe to the deadly infection of the Soule.

[Page 121] Wherefore, after a Shield of this power, and vertue, we may well heare of the Helmet of Salvation, that crownes the head, and makes us now compleat in our Panoplia.

A good Souldier will have a speciall care of this part of his Armour, that defends his head. Both because in the head those prime faculties are placed, that guide the whole body: and be­cause a wound there is most dangerous.

It is here called the Helmet of Salvation. But let us enquire, what that is, slest we be mista­ken in the sound of the words.)

Saint Paul interprets Himselfe, and tels us what it is (in his Epistle to the Thess: [...] when he calls it, the Hope of Salvation. 1 Thess: 5. 8. And that Hope is a good Helmet, and somewhat more.

It will keep us from drooping, or being asha­med. Spes non confundit. Rom: 5. 5.

It will make us to hold up our heads without any feare, what danger soever threatens to afflict us.

For, what stormes? what blowes will not be indured by him, that hopes for no lesse then Salvation, and a crowne immortall?

And who would not strive to purchase the Helmet of that Hope? Which being added to what we heard before, makes up the whole Ar­mour of God, as the Apostle calls it, Ephes: 6. 18. Because from Him we must expect it, and His blessing upon it. Which we are advised to [Page 122] beg, and intreat by our best prayers, and en­deavours.

For this compleat Armour was not set out for us to gaze on, but to purchase, and put on, and be ready to make use of, or (in the Apostles words, v. 13. 14.) to stand, as if we were provi­ded, and resolved to oppose the Enemy.

And when, we thinke, we have done so, and are armed cap à pè. ‘Let him that girds on his harnesse, boast himselfe, as he that puts it off. 1 Reg. 20. 10.’

He that saith, he hath the girdle of Chastity, and tels you so (in veritate) in verity: may chance to finde in time, and place, wherein to be dissolute.

He that begins with girding on the Sword of the Spirit. Let him take heéd, he do not end in the flesh. It is the Item, which the great Apo­stle gave to the Galatians.

He that talkes of the Breast-plate of Righ­teousnesse, and Charity, Let him be sure of it (in corde) in that part which is covered with the breast-plate: and not boast of the flourish­ing of Opinion, that he hath put into other men: That Opinion of theirs perhaps may hold out, when his Righteousnesse may prove like the Morning dew, that soon passeth away.

He that walkes as confidently as one that is well shod, against the danger of the worst waies: shod with the preparation of the Gospell, and a ready Heart to serve Christ: Let him be [Page 123] careful so to walk with God, that he continue to the end. For he onely that perseveres, shall be saved. Mat. 24. 13.

And lastly, (to close up the Panoplia.) He that secures himself of the Shield of Faith, and the Helmet of Hope, let him shew his Faith by his works, and his Hope by his patience: and take heed he make not shipwrack of both at last, as did Hymenaeus, and Alexander. 1 Tim. 1. ult.

And that this may be done, let us all with our armour take the Apostle's advice along with us, (Eph. 6. 18.) ‘Praying upon all occa­sion, with all servency of prayer, and suppli­cation in the spirit, and vigilance, and perseve­rance, that, by God's assistance, we may con­tinue Christ's Faithful Souldiers & servants to our lives end, and be able to say with the A­postle, I have fought a good fight, henceforth is laid up for me a crown of Righteousnes. 2 Tim. 4. 7.’

XXIX: Advice concerning the dangers from within us.

AFter we have been informed of the best advice against all assaults from without: in the next place, it is of as much concernment to think of the dangers from within

Against which we have the best Counsel and direction in those words of Solomon, Keep thy heart above all keeping, (or with all diligence,) [Page 124] for out of that are the issues of Life: Prov. 4. 23. that is, It is not onely the Fountain of our na­tural life, but thence also are the Springs of our Health and Solace here, and of our Joy and happines hereafter.

Well might this Caveat come out of a Kings heart, and out of Solomon's, the wisest of Kings. But upon what occasion he spake this, or any other of his Proverbs, it is not easy to discover in so uncertain a method. They are Aenigmata for that, as well as Proverbia You may sooner riddle the meaning, without the oc­casion, then what the occasion was, when you know the meaning.

But whatsoever the true occasion might be, we know there was a time, when (out of wo­ful experience) he had occasion enough to speak it, both in regard of his own heart, (which is here so well advised,) and in regard of others, that were to succeed him in t [...]e Throne.

This Counsel, this Legacy alone, deserved better keeping, then the best treasure, and the strongest Fort, that the great Solomon could leave behind him. No Rule of such consequence as this, for Him, and His, and for all Kings, and Princes, quorum in salute n [...]stra omnium salus continetur: Our safety consists much in theirs, and theirs as much in their own circumspection. For themselves are their best Guardians under God: and their keeping close to this Caution here, is their chiefest guard: Custodia prae omni custodiâ:

[Page 125] And it is the chiefest, not for them onely, but for all others too. Therfore it is a Rule born with us: (non facta, sed nata.)

[Keep thy Heart] is the first voice of Nature, the main principle that she leaves imprinted in the Creature. Nor is this enough: but (for the farther safety, and easier custody of the heart) that provident hand of God, that we call Na­ture, set it in the securest place, and walled it about with strong Ribs, and those Ribs (as the Anatomists observe) somewhat in the sorme of Swords, for a natural defence of this little f [...]rt of Life. So that if we will hear Nature her self, it is that which she directs us unto.

And as it is in Nature, so it is in Grace. Grace begins with the heart: and having so be­gun, her greatest strength, and Spiritual mu­nition is spent in the ordering of that.

In regard of that beginning, ‘ My Son give me thy heart,’ (Prov. 23. 26.) saith this Penman of the Holy Gh [...]st elswhere in the person of God: And in regard of that consequent care, and defence, he saith here, Prae omni custodia.

So it is in Nature: So it is in Grace: and so it is in regard of that common enemy of Nature, and Grace too. He aims at the root of the Tree; he strikes at the heart: and if he get any hold there, he keeps that above all keeping, whatsoever he doth for the leaves of Comple­ment, and branches of our outward carriage, and behaviour.

[Page 126] So that every way; In nature, in grace, in the opposition of both, there is no lesson of such use, and consequence as this, [Keep thy heart above all keeping.

In which words (according to the constant language of the Holy Scripture) by the Heart we must understand the Thoughts of the Heart, or the whole Soul of man. For nothing indeed is so perfect an embleme of the Soul, as the heart is.

1. It is so in the very outward Form. The Heart is wide above, and narrow-pointed below. So should the Soul be dilated toward Heaven, contracted toward Earth. Again, the Heart is such a Triangle, as the round world is not able to fill: and the Soul hath an obscure image of more then a Triangle, (of the blessed Trinity it self.) For it consists of Reason, Will, and Me­mory, (three distinct Faculties in one Soul,) and in every part is satisfied onely with God, crea­ted unto him, and never at rest but in him, saith St. Aug. The Soul is like the Heart in both these. But

2. There is yet a greater resemblance in the very Life of the Heart. For the Heart lives by a continued breath, (per [...] & [...].) So in the life of the Soul, there be Animae suspiria, & spiritus sancti influxus, (Ejaculations of the Soul, and influences of the Spirit) and without that continual entercourse betwixt God, and her self, the life of the Soule decayes. [Page 127] Therefore (in that regard also) it follows well in Solomons advice, Keep thy heart above all kee­ping, for out of that are the issues of life.

We understand what is here meant by the Heart, and how the Soul is figured in that. Thence we may easily gather, what it is to keep the heart.

To keep the heart is the Office of the Soul, being watchful and observant over all her thoughts, and affections: and to keep the heart above all keeping, is the Emphasis of Care, and Diligence: In the same phrase which you have v. 7. with all thy getting get understanding, that is, in re­spect of that, care not for getting of any thing else. So, with all thy keeping keep thy heart; that is, in respect of that, care not for keeping of any thing else.

XXX. Of the particular consequences (implied in the former Advice, and the delivery of it,) and first of the Possibility of kee­ping the heart.

IN the Former Advice, (and the pathetical delivery of it,) two things are plainly im­plied.

1. He that saith, Keep the heart, implies that it may be kept. It is not utterly impossi­ble.

2. He that saith, [Keep the heart above all keeping,] implies that it must be kept, there is [Page 128] a necessity of keeping of it.

First, we will see the possibility of keeping the heart. And that we cannot see more clearly, then in the removal of those lets, and impediments, that we commonly pretend, against the keeping of the heart, or at least, we magnify a great deal more then we need, to excuse our selves. Whereas it were better wisdom to baulk such Scruples, and rather keep our hearts to some absolute Rule, that may raise our en­deavours to the highest pitch. Of those lets, and so much magnified Pretences, there are especially Four.

1. First, the malice and subtilty of the Devil to hinder the meanes.

2. Another is, our own natural weaknes to apply the means.

3. A third, our unruly passions to interrupt them.

4. And then, forsooth, if all this were not, that yet we can do nothing without a supernatu­ral power, and therefore we may sit still. These Four,

1. For the malice and subtilty of the Devil (if that be objected against the keeping of the heart,) I answer.

First, we may be mistaken in it. For I doubt not, but that is often father'd upon the Devil, that rather issues from our selves: according to that of St. James, ‘ Every man is tempted when he is drawn away, and enticed by his own lust.’ [Page 129] Jam. 1. 14. We are often tempted by that natural concupiscence that remains in us, ad a­gonem, (saith St. Aug.) that is, onely to in­crease our cautio [...] and to exercise our dili­gence in the resistance. For which (to make us amends) there are also many divine sparks hid in the Soul, that are able to encounter it.

And then again, for those attempts that a­rise meerly from the Devil, many of them are such as may be wholly prevented: many of them are such, as may be frustrated, and repel­led.

First, they may some of them be prevented. For indeed, they are more of our own pro­curing, then we are often aware of. If we did not give the Devil encouragement, and fond­ly discover our weaknes, and put an occasion into his mouth, we should not have him so often, and so buisy about us.

And therefore Chrys: saith, He is like a dog that sawns upon us, when we sit at Table. If we throw him some meat, and bestow our favours upon him, we are sure to have more of his company: but if we chide or neglect him, (whensoever he comes) after a while he will not loose his labour so much, as to try a con­clusion upon us. So it is with the Devil, Resist him, and he will fly from you. Jam. 4. 7.

And if he do not fly, if he will try his con­clusions, there are many wayes also to frustrate his practice, and return it upon his own head. [Page 130] For whatsoever comes from him, if it vanish without any consent of ours, it shall not be imputed to us, it shall be set upon his score.

If we fail of that, yet we may take the Fo­xes, the little Foxes, (Cant. 2. 15. that is, saith St. Jerom, we may intercept his wily tricks, be­fore they gather strength. To which purpose we had the whole Armour of God, (in the for­mer Section commended unto us.)

So that if we scan the case, as it should be, (for the keeping of the heart,) we have no such Impediment, in so high a degree, either from the Devil, or from our own concupiscence, as the ordinary complaints of the world do seem to infer.

2. And this makes way for Answer to the 2d. Obj. the hindrance that we plead from our own natural weaknes in spiritual cases, to apply the means for this custody.

Natural weaknes, so we call it, but com­monly it is the abuse of the word, for Idlenes and unwillingnes to be reformed. St. Aug. confesseth, this was his Fault before his con­version He laboured, and he prayed for a chast heart, but he did it so faintly, as if he would be denied: and he saith himself, he should have been sorry to have been heard too soon. So do we for the custody of the heart. We are consci­ous of weaknes, and therefore perhaps we make fair weather to Devotion, and knock now and then at the gates of Heaven: but we run away [Page 131] before we can have our answer. Whereas if we duly weighed what charge this is [of keeping the heart above all keeping] we should use the opportunity of Prayer, above all opportunity, for the keeping of it. Our Prayers would not be so cold, nor our Vigilancy over the heart so poor, and slight, that when we pray, that we may be able to keep it against the enemy, we can hardly beware of the enemy in the very Prayer that we deliver.

This is a sore malady. We injure our selves no way so much as this. And it comes not so much out of natural weaknes, (though I am too well acquainted how much that is, but, I fear, it proceeds not so much from that, as from an inconsiderate behaviour, and want of this dili­gence that here is called for.

David, to this purpose, could physick him­self with Fasting, and water his Couch with his tears. Ps. 102. 9. & 6. 6. St. Paul could use his Body like his adversary, that he would buffe [...] and keep under, from all hope of resistance. 1 Cor 9. 27. And we (without such adoe) think it enough to flatter God, by undervaluing that power that we have from him.

But he would like it better, if we admoni­shed our selves, that it is his gift that little power that we have, and it were wisdom and thankfulnes in us, to husband the talent well, and procure more by using of that. He would like it better, if we chid our selves out of that affe­cted [Page 132] weaknes, by the Examples of those many Saints that have gone as far before us in all virtue, as they have in time. For could they macerate themselves with Fasting, and cannot we abstain from riot and excess? Could their Charity empty themselves of all that they had, and cannot our justice give every man his own? Or if these patterns be too high, and out of our reatch.

What say you to those virtues of the Hea­then, who had no other motive but vainglory? amongst whom (and elsewhere) some rare spi­rits there have been, (come into the World from among the cobwebs of a nasty Cottage) that have filled Ages with admiration of their vir­tues and greatnes.

Or (if they also do not move) shall I pro­voke you by the example of little children the weaker age, such as Daniel, and those three in the Furnace? Or of women (the weaker sex,) such as the resolute Deborah, Esther, and some other of that rank.

Or of the simple and ignorant among the common people, that have (some of them) at­tained to such a height of Piety above the more learned, that St. Augustine might well cry out to his Friend Alipius, Quid patimur? surgunt indocti, & rapiunt coelum, & nos cum doctrinis nostris, fine corde, ecce ubi volutamur in carne & sanguine? What advantage is it to have better heads in keeping, if others do keep bet­ter hearts then we?

[Page 133] Or lastly, shall I name the worst livers too. (Publicans, Theeves, Harlots, and the like) that, as our Saviour told the Jewes, many times step in before us, into the kingdome of Heaven, Mat. 21. 31. and shame those that might have had the start of them.

To say nothing, that (besides all this) we may go to school to the inferior Creatures. To the Ant for diligence, to the Dove for chastity, to the Cock for valour.

A strange thing it is, that what hath been done by all these, should not, in some measure, be possible unto us? Let them all be scan­ned, as they should be, and I have said enough to shake the second pretence drawn from our own weaknes, and that disabling us from do­ing any good.

But we rest not here.

3 A third scruple there is, drawn from our unruly Affections, and their Inclinations hot, and violent. Doth not this also trouble us, without any ground? For.

What if they are hot, and violent? So much the better, if they are well bridled, and and directed to the right use. What if a Horse be of a hot nature, and quick mettal? So much the fitter for service: Though if he be not well backed, and mastered, he may chance to make his Rider repent, that he was so well mounted. So it is with the Soul, (that goes here under the name of the Heart) She is the [...], [Page 134] that is, She holds the Reines, to guide, and com­mand those qualities, which are indeed natu­ral, and as they should be fitted to her ser­vice. Although they prove unnatural, and immoderate, and wild, when they are suffered to rage, as they list, and turne the Soul out of her own throne, and dominion, to which they were purposely created to stoop, and obey.

Can we tame the furious horse? Can we al­ter the nature of other unruly Creatures, that have no reason to guide them? And we that are made after the Image of God ( [...]) in the mild part especially, as Chrysostome speaks: shall we be able to work nothing up­on our selves, by bringing the Appetite, and sensual part, under the Dictate of Reason? Can wild creatures, that have no reason, be made tame? And cannot tame creatures, that have reason, be kept in their right state?

Yes, the custody of the heart inforres the com­mand of the body. And he that keeps that in the right state (not stupified with idlenes, not di­stempered with excesse) shall happily avoid the extravagance of Passions, and make that his pro­fitable Servant, which otherwise will be his Master, and Tyrant, to keep him under.

This may be said of that hinderance in kee­ping the heart) which is objected against the Affections, and Passions.

But yet we have not done.

4. There is one main Impediment behinde, [Page 135] and (notwithstanding all that hath been said) some are still ready to object.

Obj. Are we here advised to keep the heart? Is it a task for us to perform? Is it a Duty within the reatch of our ability? Sure­ly, if God Himself do not keep the heart, in vain do they labour that keep it.

Resp. It is true, that of our selves, exclu­ding God's help, we cannot: without his espe­ciall grace we cannot. But if we our selves forsake the heart in vain do we then look for God to come, and keep it. As we cannot, exclu­di [...]g His help: so He will not, excluding our en­deavours.

Obj. So, if it be said, that It is not in him that wills, nor in him that runnes. &c. Rom. 9. 16.

Resp. It is true, there is no such necessity, no such merit in them, to purchase it. But, by run­ning, and by entreating we may move God to help us. And so it is our fault only, if we be not helped, though it be his grace only, if we be.

Therefore, if thou lovest thy self, Do not forsake thy Heart, because we can do nothing without God's grace, and assistance: but watch over it the rather. Because we are not sure, that God will do any thing, by his grace, and assistance, unles our endeavours go along with it.

If they do, He hath promised his assistanced Ask, and it shall be given you: seek, and you [Page 136] shall find: knock, and it shall be opened unto you. Mat. 7. 7. Learn what it is to ask, and to seek, and to knock. And, when you have a­ctually done so, then your own happy experi­ence will answer your scruples, and easily in­form you, that to your own safety, your own care and custody is required.

For, Wisdom is easily seen of them, that love Her, and found of them, that seek Her. The unfained desire of reformation is Her beginning, and the care of Discipline is love: and love is the keeping of Her lawes, and the giving heed to Her lawes is the assurance of immortality. Wisd. 6. 12, 17, 18.

Every way, to ask, to seek, to endeavour, is expected from us. Otherwise, if we are not kept, if we are quite lost, we may thank our selves for it.

To that purpose, when God tells Joshuah, that no man should be able to stand before him: doth He not adde withall, only be thou strong, and of a good courage? Josh. 1. 5.

Yes, he doth so. And we have it four times over, in one Chapter, that we may be sure to take notice of it.

And the Royal Prophet hath an exhortati­on parallel unto it. Be you strong, and God shall establish your hearts. Which I may thus para­phrase in the language of the wise man, Keep thou thy heart, and God will keep it.

If thou, by thy own negligence, and remis­nes, [Page 137] art not wanting to good thoughts, and other good helps, they shall never be wanting to thy Heart. For whensoever they faile, it is only because thou art not vigilant, and intent to purchase them, to cherish them to encrease them.

For, when the light, by which our hearts are enlightned, is hid, and lost, that we cannot perceive it, [...] (saith St Basil) that is, it is not because the light is spent (for that can never be exhaust) but it is be­cause we have done somewhat, that makes us not so well disposed to apprehend the light, as we were before. Or because we are drousie, and dull, and make no use of it.

If we are not careles of our selves, we have the benefit of our Saviour's Prayer, Father keep them in thy name. And of God's own promise. I will not leave thee, nor forsake thee. But then, we must not leave, nor forsake our selves.

Therefore if any man think, by magnifying the grace of God, to pull down the possibility of doing that which God Himself calls up­on us so earnestly to do, he takes a wrong course.

For, his very calling so earnestly upon us, might breed a security of what is expected from Him: and that, if we be not wanting to our selves, He will not be wanting for those good Motions, and that gratious Assistance, [Page 138] that conduceth to the performance of those good actions, which he so desires.

For then, His Grace is never withheld, or denied, but upon our former neglect, and con­temp of it. And those denials we may truly reckon to be from our selves, and not from Him: and therefore rather confesse, and be­waile, then excuse our sins.

For, every way, you see, Neither the Ma­lice, and Subtilty of the Devil: Nor our own natural weaknes, to apply the means: Nor the unrulines of our Passions, and Affections, to interrupt them: Nor the need of Divine Assistance: Nor any other pretended Impedi­ment must any way take off, but rather in­crease our best endeavours for his charge, of keeping the heart.

XXXI. Of the Necessity of keeping the Heart.

AS we have proved it feasable (by remov­ing all Lets, and Pretences) so now, I hope. we shall prove it a Necessary Duty [prae omni custodiâ] above all keeping.

1. This Necessity will best appear in the In­conveniencies, and dangers, that follow upon not keeping it. In which regard, the strongest Antidotes, and Preservatives had need be ap­plied to the Heart, the strongest Ties, and Obligations laid upon that. Sin being no where [Page 139] so soon begun, no where so easily set forward, no where so speedily perfected, as there. For,

1. First, The Actions of the body require some degrees, and continuance, and opportu­nities of Time, and Place: but the thoughts of the mind conceive sin in an instant, without stirring out of their own nest.

2. Again, The Actions of the body require some labour, and it may be, some fellow-la­bourer too, for the effecting of them: but the Heart alone, without help, without labour, without company, can entertain, and consum­mate any operation of Hers.

3. Lastly, The Actions of the body may be discovered, and hindered by some others, that come to the notice of them: but the operations of the mind are so secret to all but God alone, that when we are at the worst, we may seem the best.

So that a necessary caution it is, in regard of that danger, that may come from evill A­ctions. But that is not all.

2. In the best Actions, if the Heart be not looked too, we indanger the carriage, and may easily fall short of the reward. For, if the Foun­tain be corrupt, the streams cannot be clear. If our Hearts displease God, our Actions can­not be accepted. If they proceed out of con­straint, or out of a melancholy retired discon­tent, whereby we are fallen out with the world, or out of Vain-glory, or any other by [...] [Page 140] respect, it is but lost labour. For, God is a Spirit, and he will be served in spirit, and in truth. He looks to the Heart, and to the Mo­dus of every Action, how good, how plausible soever in it self.

In both these regards, 'tis a necessary duty, that here we urge [prae omni custodiâ.]

And yet there are some so far from this care­ful keeping of the Heart from sin, that they earnestly labonr, and take pains to actuate, and consummate those sins, that have there given the onset. Their evil actions present them al­ways in motion, like the raging, and troubled Sea, that casts out nothing but dirt, and mire. But, in respect of any good, they are liker to standing pooles. Many a sweet showr from Heaven falls upon them, and for want of mo­tion, they suffer them to perish. By which su­pine carelesnes, they do not only remain un­wholesome, as they were before, but even that good water, that was poured in, is corrupted, and turned to no use.

O that they would hear the wise mans counsel [de custod â cordis] at least, to cherish their good thoughts, while they have them. For, it is a shame, that true knowledge, and gratious admonition should passe through the Heart so often in vain, as good milke passeth through a strainer, that leaves nothing but drosse behind. It is a shame, that they should forsake the Fountaine of life, when it is so [Page 141] near them; and take so much pains to dig those wells that will hold nothing: while with more ease they might have Wells of living water, and a good heart, out of which are the issues of Life.

But to prevent this in us, if you please, we will now cast about, what might be the chie­fest means, and helps, by which the heart may, and should be thus kept, as it is here intended.

Without them we should leave all imper­fect. Therefore I will give you a short view of them all, as near as I can.

XXXII Of the means, and helps of keeping the Heart: and first of the prime, and su­perior Meanes.

AMongst them all the prime and superior meanes is the immediate presence and assi­stance of God.

The very thought of Divine presence is of great moment. [...], the Heathen could say; but we need no such help.

In this high point, I would intreat you ra­ther to observe, how the Royal Prophet was affected with the speculation of it, Psal. 139. where we read thus. O Lord, thou hast searched me out, and known me &c. that is, (if I shall en­tertain you a while with a brief explication of what he saith in the twelve first verses of that [Page 142] Psalm, which are all spent upon that sub­ject,)

V. 1. O Lord, thou knowest me as well, as if thou hadst made great search and inquiry after me: thou knowst how I dispose of my self in my times of rest, and retirednes: and (after that) how I fit my self for employment. Thou discernest my most intimate and familiar thoughts and intentions, long before they are actually mine.

v. 2. Thou art privy to my labour, and re­pose; thou art throughly acquainted with all my actions and proceedings in all the course of my life.

v. 3. There is not a word at my tongues end, but thou canst tell it perfectly before it come out, I need not expresse it unto thee.

4. Thou dost compasse me as close on eve­ry side, as a city is beset in the strictest siege. And I can stirr as little from thy presence, as if thou hadst laid thy hand upon me, to hold me fast.

5, This thy knowledge of me, and my wayes, is so wonderful, that I can neither compre­hend it, nor be concealed from it.

6. For whether can I go to hide my self from thy knowledg of me, or from thy dread­ful omnipresence?

If I could mount as high as Heaven, or couch my self as low as Hell:

8. If I had the agility of the nimble wings [Page 143] of the morning, to convey me in a moment from East to West; and dispose of me in the remotest parts of the Sea.

9. Even there also I must expect to be led by thy hand: no other but thy gracious con­duct must be my guide.

10. If I should think to hide my self from Thee in some dark corner, the darkest night would be all one (to that purpose) with the clearest day.

11. For to thee (who art the Fountain of Light) the Day, and Night: the clearest, and the darkest places are all one.

12. So that the abstrusest, and most se­cret piece about me, my very reins lie open, and naked to thy view: who didst cover me with skin, and flesh, and compact me with Bones, and sinews, in as secret a place, in my Mother's womb,

This pious Meditation of the Psalmist I was the more willing to expresse, (according to the Emphatical importment of his own words) that the thought of Divine presence might make the deeper impression in our hearts.

And sure, if a man would now and then fi­gure to himself an all-seeing eye wakeful upon his very thoughts, an ear open to his words, a hand pondering, and summing up the account of his works; it would be a high degree of cu­stody, and make a good intent from the heart, put a right tincture upon all that he thought or [Page 144] said, or did, in matters of any moment.

This the very thought of Divine Presence would do. But if we could joyn the comfort of his Divine presence and Assistance together, that would be prae omni custodiâ, no custody like it.

This should be our care. I am sure it was his greatest care, that was a man after God's own heart.

‘Mine eyes are ever looking toward the Lord, saith He Ps. 25. 15. and elsewhere in several passages.’

‘I have set (or I use to set) God alwaies before me. Unto thee, O Lord, do I lift up my Soul.’ Ps. 16. 9. & 25. 1.

‘It is good for me to hold fast by God. Ps. 73. 28.’

‘O knit my heart unto thee, that I may fear thy name: Ps. 86. 11.’ And more Emphati­cally (as the Latin hath it Ps. 119. 120. Con­fige timore tuo carnes meas,) as if he would say, Pierce me through, as it were, and nail my thoughts unto thee, from being distracted else­where to any thing else.

In which sense St. Paul might say that he was crucified with Christ, that is, he had nailed his meditations to his Cross.

This should be our care, sicut oculi servorum ‘Our eyes should be still waiting upon God as the eyes of Servants look to the hands o [...] their Masters, Ps. 123. 2.’ and then his eye [...] [Page 145] would be reciprocally watching over us. Ocu­li Domini super timentes eum. Ps. 33. 17.

This is tenere se ad Deum, to keep close to God. Of which phrase we hear so much com­mendation in St. Aug. de vita beata: and where­upon he saith in another place, Si vis habere custodem non dormientem, Deum elige custodem: If you would have a Keeper, that shall never slumber, nor sleep, let God be your Keeper.

That is it, that will keep the Heart safe, and confident, like Mount Sion, that cannot be mo­ved. Psal. 125. 1.

Especially if this (the most eminent means of our support) be fed, and maintained with the frequent meditation of the Majesty, Pow­er, VVisdome, Goodnes, and Attributes of God.

Whosoever is taken up with these happy varieties of content, cannot be much at lea­sure for the idle excursion of thoughts. He will not easily stoop to such base employments, nor indure to be rudely shouldred out of that Happines.

For, if we, when we are possessed with the serious consideration of any worldly thing, are by that so excluded from intention (for that time) upon other matters, that neither the Eye, nor the Ear can discharge their natural functions, upon an object directly before them. Much lesle, when a divine speculation hath ta­ken us up, shall we be able to condescend to those inferior thoughts, that may indanger the Heart.

XXXIII. Of the subordinate Means, and helps for keeping the Heart. And first of the Antecedent, and Preparatory Means.

WE have seen the virtue of the Prime, and Superior Means. Under which o­ther subordinate Means there are. Whereof some are Antecedent, and Preparatory to the keeping of the Heart, as Purity, and Aequa­bility, that make it fit to be kept, and worthy of keeping. Other are Actual Preservatives. Of which suo loco.

1. First, We must begin with Purity. And it is the natural beginning in all courses.

What Physitian doth not begin with pur­ging before he come to his Cordials, and Rules of health?

Who puts sweet odors into an impure vessel? And how can the Heart be filled with those graces that preserve it, untill it be a pure Heart? then it may.

Therefore Junius, and some others expound Solomons words particularly of that. Keep the Heart, that is (say they) purge it, and keep it, like a fountain from all filth. For, as our Savi­our hath taught us. Not that which comes into the mouth defiles a man: but that which comes out of the Heart. Evil thoughts, murders, a­dulteries, and the like, these come forth of [Page 147] the Heart, and these defile a man.

And, if you heare St Basil, [...]—As smoak drives a way bees; as filthy vapours, and smells drive away pige­ons: so doth the corruption of the Heart drive away the Angels, that pitch their tents about us for our defence. If we would keep those blessed Guardians, or any thing else worth the keeping, we must keep Purity in the first place.

2. Unto Purity we must adde Constancy, and Aequability of disposition (the second care that we propounded, by way of Preparation) that is. Our thoughts must not be at random, and extravagant. For, it is not Purity alone, which makes that true representation, that must be there.

In other cases, you see, Snow is a pure white, and yet cannot do it. Milk is a pure white, and cannot do it. Water, that inclines to a black colour, yet (if it be not hindred by mo­tion) propter levorem it represents any thing better.

So is it in the Soul. Confusion, and Inaequa­bility is our greatest Impediment, but [...]. Basil.

A setled, and well ordered mind, a serious reducing of our thoughts to one center, makes way to the keeping of the heart in the right state. Or, at least, adde it to that Puri­ty, that we named before, And both together [Page 148] will make the heart fit to be kept, and worthy of keeping.

After we have taken order for them, then we come in the next place, to the particular Means, and Preservatives, by which the heart is actually kept.

XXXIV. The particular subordinate Means of keeping the Heart.

THese may be ranked, in this order.

1. The Fortifying, and Defending of the Senses, the outward passages unto the Heart.

2. The careful guard, and government of the Affections, her Domestical Servants.

3. The Opposition, and Repulse of worldly thoughts, the common enemies, that assaile it without.

4. And lastly, The continual supply of good Thoughts, and Meditations, to imploy, and strengthen those Domestical servants, as we called them.

1. The first of these is so necessary, that the wiseman had no sooner delivered this caution for a careful watch, and custody of the soul but he presently addes, (for the care of the Senses, and those other parts. that are com­manded by them.) Put away from thee a frow­ard mouth. Let thine eyes look right on (let no [Page 149] fair appearance turn them awry) Ponder the path of thy feet. Bow thine ear to understanding. &c. Prov. 4 24, 25, 26.

There's somewhat, it seems, in the care of the Tongue, and the Feet, that makes to the safe custody of the Heart. But the Eye, and the Ear, and the rest of the Senses, above all other must be looked to.

They are the Windowes, and the back-doors, wherein as the Enemy may creep through to offend the Soul: so her own Servants also from thence may creep out to betray Her.

In both these regards (for the dangers with­out, and for the revolts within) we must look well to the Senses; if seriously we intend the custody of the Soul.

God hath not mounted the senses into the highest seat of the body, there (like false spies) to see, and betray. But, like a careful watch, to foresee, and prevent the imminent dangers. Either by shutting their doors to e­nemies, that openly assault; or by keeping a­loof off from those that can poison where they do but touch.

That, in all the Faculties of the Soul and Bo­dy, we may be calm, and quiet.

Not tossed about with every breath, that beats at the Ears.

Not disquieted with every fancy, that is taken in at the Eyes.

Not shaked, and affected with every touch

[Page 150] But having all the Senses, as the Organs, and servants of the mind, at the due command.

This is our first Help, for the securing of the Heart.

2. The second is the guard and government of the Affections, her domesticall servants.

For commonly the Affections are the Rebels of our Nature. [...]. (saith St Basil) i e. which doe as good as put out the very eyes of the soule, and make a blind Sampson of the strongest heart.

So that this is a duty, as necessary as any of the other. For in vaine doth the Soule com­mand her attendants abroad, if she looke not as well to all at home. There is all the mis-rule, if we take not some exact order of Govern­ment.

Now to fight against these Rebels, to pre­vaile against these so potent, and home-bred Syrens, hic labor, hoc opus est. To tame the wild­ness of those Affections that must be bridled. To take off the dulness of others, that must have the spurre. To appease Anger, and lust. To op­pose pride, and covetousness. To carry a strict hand over other wayes of provocation, and In­ticement. And to indure what we should doe in such a taske, and conflict: Pars magna Martyrii est, saith St Augustine.

It is a kind of Martyrdome constantly to in­dure such combats, and not to yeild. Happy is he that can do it best.

[Page 151] And who would not strive for that crowne? where He that doth not resist, but playes with his Affections, and Passions, dallies with no o­ther, then a dangerous fire in his owne bo­some.

To secure the heart, in this case, we must flie idleness, and too long and careless intention upon dangerous objects at a dangerous time. And, above all, we must strive for a due serenitie, and calmeness of Spirit: and remember that Lesson, which our blessed Saviour commended to our practise. Discite à me, quia mitis sum ‘Learne of me: for I am meeke, and lowly in heart. Mat: 11. 29.’

All this we must be willing to do, that we may, by degrees, exclude the obstreperous, and tumultuary accesle of their importunate, and impudent solicitations.

3. When we have gone thus farre, for the safety of the heart: then we must come to the opposition, and repulse of worldly thoughts, the Enemies, that hinder, and assault the heart without, and would withdraw it from God.

This must be added to the former, at fit times. For, we cannot give advantage to the world, but we must take as much from the Spirit.

As it is in the ballance (if the one part goes up, the other goes downe) so it is in the heart commonly.

If worldly thoughts fall to the ground, bet­ter [Page 152] 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, [Page 153] 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 [Page 154] 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 [Page 156] 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 [Page 157] 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 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. [Page 158] 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 [Page 159] 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.

[Page 160] 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?

[Page 161] 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 Altar [...] 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.

[Page 162] 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 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.

[Page 163] 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 Church­yard, 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 [Page 164] 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, [Page 165] 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.

[Page 166] 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 Foot [...] 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.

[Page 167] 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. 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 [Page 168] 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 [Page 169] 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 [Page 171] 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 [Page 172] 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 [Page 173] 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 prayer, in his very A­gony he prayes in the same words thrice.

XLII. Of singing the Psalmes, or Anthems.

FOr these, I shall only commend 3 Rules, which we may learn from the sweet Singer of Israel.

1. The first is in [ [...]] Sing unto the Lord, ye Saints of his, or holy ones. Ps. 30. 40. Of all other, this is no task for them that have no Holines. For, To sing to the Lord, is not, barely to pronounce, and chant the words of the Psalm, but from a pure and thankful heart, to make melody unto God. Therefore holy Da­vid invites none to sing, but such as are holy.

Full well he knew, that an Evil Tree cannot bring forth good Fruit: nor can the Heart, unles it be first purged, and sanctified, pro­duce any thing to the praise and glory of God. Our Persons must first be liked: else Praise is not seemly in the mouth of a Sinner, no more then a Jewel in a swines snout. Ecclus. 15. 9.

[Page 174] 2. The second is [ [...]] Sing with understanding. Psal. 47. 7. that is.

Laying the ground of your Joy in God himself: not in any prosperity or good suc­cesse of our own. Bas. in Psal. 32.

Or, Having a true tast, and relish of what is sung: the mind so distinguishing the sense & virtue of that which is uttered by the mouth that we may truly say with the Psalmist.

O how sweet are these words unto my throat. Psal. 119. [...].

Or lastly, Singing in law and measure. For sure, He that made all things pondere, numero, & mensurâ, is not pleased with the irregular noise of bellowing, and screaming voices, but rather with decent and lovely sounds of pious, devout, and discreet Singers. Such as if they will have Instruments of Musick too, take order that they may be well tuned, and well-sounding like Davids Cymbals. Psal. ult.

3. The third is [ [...]] Sing praises lustily unto Him, with a good courage. Ps. 33. 3.

1. [...], sing well, that is (saith St Hie­rome) Make that good in your Actions, which your tongue expresseth, or (as St Basil ex­pounds it) with your Devotion, and Intention, no way distracted.

2. Then [...], that is, when you exalt Him, put forth all your strength (as the wise man speaks) Ecclus. 43.

[Page 175] The Hebr: and Greek ( [...] and [...] are patheticall termes, and signifie such a joy as cannot be articulate, but is rather ex­pressed in shoutes, and acclamations (like that of Souldiers in the Camp, upon a notable vi­ctory: and Countrymen in the Field, at the end of a happy harvest) or such a joy as con­ceives far more then can be uttered.

[...]. He's a hap­py man, that hath the Art of this Joy. Ps. 89. 16.

And it seems the Christians had it in the first times of the Church. For, St Jerome saith, they were wont so to thunder out their Amen, and sing their Psalmes, that the noise ecchoed with it. They did it with that chearful noise, and devotion, as if by their very voice, they would have opened the Heavens. Their A­men was like a clap of thunder, and their Ha­lelujah like the roaring waves of the Sea.

The Israelites were before hand with them; in that chearfulnes. For, when they only recei­ved the Arke into the Camp, they shouted with so great a shout, that the Earth rang again. 1 Sam. 4. 5.

And how they sang before it, at other times, you may guesse by Holy David. My Heart danceth for joy (saith he) and in my song will I praise thee. And it is no wonder if David dan­ced with his heart, and with his feet too. For we read of one lame from his Mothers womb, and yet as soon as his feet were at liberty, he was [Page 176] found going into the Temple skipping, and prai­sing God Act. 3. 2. 8.

So did some before us, while we neither dance, nor sing after them. So cold, or hoarse we are, and so favourable to our selves as if we cared not, that our Service, and Thankful­nes should keep any Analogy, either with the goodnes, and greatnes of God, or with the chearfulnes of those, in both Testaments, that have gone before us, and led us the way.

1. But let us a little bethink our selves, whether it be not a Solecisme, to sing and not to be chearful.

2. And whether Praise, and Thankfulnes (by the law of Nature) may not call for Joy, and Alacrity of Spirit.

3. And lastly, whether (for that very cause) this part of service is not both often, and with good reason performed by singing, playing on Instruments.

Which came not in with the Law. For, we read of their Songs, and Musick, presently af­ter their passage out of the Red Sea, before e­ver they had Arke, or Temple, or Law from Mount Sinai.

And if you will hear Calvin (upon Luc. 2. 13.) It is according to the pattern above, where the Angels are set out playing upon Harps before the Throne.

I wish their Joy, and Alacrity may stirre up ours, at least that we would take up that [Page 177] Resolution of Holy David. Psal. 71. 21.

My Lips will be faine, when I sing unto Thee, and so will my Soul, which thou hast delivered.

My Soul shall be filled, even as it were with marrow, and fatnes, when my mouth praiseth Thee with joyfull lips. Psal. 63. 6.

We may find the good K: Hezekiah follow­ing that example, and his people with Him. 2 Chron. 29. 30.

And we shall do no lesse, if we will give true weight to the words [...] and [...] which I mentioned before, which signifie a kind of unutterable joy.

Such a Joy and Praise agrees properly to none but God, an Honour that fits Him only, who is in Himself ineffable, and incomprehensible. And therefore as He is best served with those prayers, that have in them gemitus inenarrabiles (groans that cannot be expressed) so He is best served with those praises too, that have in them [...] that is such patheticall delive­ries of Joy, and thankfulnes, as no Articulate voice can reach unto.

I said, He is best served with those. I will say more. He cannot well be served by any, but such as are (in effect) aequivalent to them.

Take the best Praise that ever was delive­red by the holiest Saints, and it is but ex ore infantum, & lactentium, as weak an expressi­on, as if it came out of the mouth of the babes, and sucklings.

[Page 178] Whatsoever we pen for others, whatsoever we sing out our selves (in regard of the full ex­pression, that is due to God) it is but like the first titubations, and ventures at words, which little Infants begin to frame, in imitation of their Nurses.

Nay the Prophet David would have me go lower yet. For, He that had chanted out Gods praise in so many sweet Psalmes, doth yet confesse of them all [...] Ta­cet tibi Tehillah, that is, a Psalme is a kind of dumbe, and silent thing before Thee. Psal. 65. 1. Or, the loudest Psalmes, and Praises are but as deep silence. So many several Songs reach not the excellencies of thy goodnes. For, how can they reach that which is infinite? They are but so many several wayes of an eloquent and Di­vine Silence.

In some such Contemplation as this St Aug: made it a part of his Consessions. Vae tacenti­bus de Te, Domine, quoniam etiam loquaces muti sunt. Woe be to them, that say little in the praise of God: for they that have said most, and sung loudest, and sweetest, are little better then mute.

For the Lord is great, and cannot worthily be praised Ps. 96. 4.

We may sing well, and we may speak much, and yet come short—For He is great above all his works—Therefore when you glorifie the Lord, exalt him as much as you can, for even yet will [Page 179] he far exceed. And when you exalt him, put forth all your strength, and be not weary, for you can never go far enough. Ecclus. 27. 28. 30.

Let it be [...]. Let it be [...], or what you will, it will fall short of his Praise. The most we can attain to, is to feel that we want capacity and ability to conceive, or ex­press the praise of God.

And they that are most expressive of that want, are the best Proficients in the art of praising God, in [...], and [...], and [...], in singing with art and understanding.

XLIII. The influence that Preaching, and Pray­er, and Reading of the holy Scripture should have upon our Practice.

AS a Merchant, when he hath filled and en­riched his Ship, if then he suffer Ship­wrack, he is the more miserable, by how much the more wealth he had in his ship. So is it with us if we make shipwrack of our selves, when much Prayer and Preaching hath filled and enriched our hearts.

And yet do we often suffer our best mer­chandise to be taken out the same day that it was taken in. Not considering that to fre­quent the Church, unlesse our lives be answera­ble to it, doth not so much prove us more re­ligious, as it procures us a greater punishment, [Page 180] and sends us a little wiser, but deeper into Hell.

For it is not Learnin̄g, and Formality, but true holines and obedience that commends us to God, and makes us Christians.

And we may account all our exercises of Hearing, but as so many Keyes to open, and so many hands to let us in to the exercise of some virtue, otherwise of little value.

To which purpose the Jews had a Proverb, [...] Doctrina sine opere non est doctrina.

Which was shadowed out in the Law (at the consecrating of the Priests) by laying the blood first upon the right are, (to shew that they must not be deaf to bear the will of God,) then upon the thumbs of the hands and feet, Exod. 29. 30. to shew, that not hearing alone, but doing, and walking accordingly, must make them per­fect.

So that we may conclude, that a good life must be the effect and commendation of our Preaching, and Hearing, and other publick ser­vice.

And we may say more, that a good Life is a continual preaching, a continual praying, and praising of God: (our good example teaching and perswading most effectually, and our good report filling many mens mouths with praise and thankfulnes unto God.)

Which made Chrysostome say, (tom. 1. 82.) that he whose Actions speak a heavenly language, ( [...] [Page 181] ,) hath in every action a several tongue, and in the harmony of many Actions the true art of Rhetorick: and those Divine streins of more then vocal Musick, that are so much the more powerful with God and man, by how much the more real and effectual they are in themselves, and ordered with a sincere in­tention and affection of Heart.

XLIV. The necessity of frequent Prayer, both in publick, and private.

BEside God's precept to pray continually, and God's promise (Ask, and you shall have, open thy mouth wide, and I will fill it,) our own necessities, and the necessities of other men (which the law of Charity binds us to re­gard) will prove the necessity of frequent prayer.

1. Our own necessities may bring us to it, both in regard of the good things which we have, that we may injoy them, (for we are but Tenants at will for them all,) and for the good things which we have not: for they are so many, and so great, that no man hath at­tained perfection.

2. Others necessities should not be forgotten by them, that should [...], and such are these.

The Christians in distresse.

[Page 182] The Jews in blindnes.

The Greeks in slavery under the Turk.

The Latins in Popish superstition.

The Pagans infidelity.

The affliction of our

• Friends.
• Enemies.

These should not be forgotten.

And thus should we make others enjoy the benefit of our publick and private Devotions, and not frame our prayers for our selves one­ly, and our own Relations.

XLV. The set Hours of publick Prayer.

THese are the rather to be observed, that our Devotions may be accompanied with the prayers of others in our behalf. In which regard, I think, we should do well, when our necessary occasions detain us from the publick places of Prayer, yet (as neer as we can) in the set times of publick prayer, to commence our sutes unto God.

Of the great Elijah 1 Reg. 18. 36. (whose Prayers were so powerfull when he convin­ced Baal's Prophets by fire, though he was then far from the Temple, yet we have this observation of the time. It came to passe at the time of the offering of the evening sacrifice, that Elijah the Prophet came neer, and said, The Lord God of Abraham &c. And then the fire of the Lord fell, and consumed the burnt sacrifice. v. 38.

[Page 183] Ezra picked out that time, when he lamen­ted the affinity with strangers: 1 Esdr. 9. 5.

‘At the evening sacrifice (saith he) I arose from my heavines, and fell upon my knees, and spread out my hands unto the Lord.’

The book of Judith hath the same note upon her humbling her self by prayer. ‘It was a­bout the time that the incense of that Eve­ning was offered in Jerusalem. Jud. 9 1.’

And it is worth your observation, how God hath met with them, that interrupted that time. And (when he would do a favour) how he hath often made choice of one of the hours of publick Service.

The first of these we find in Samuel. 1 Sam. 7. 8, 10. ‘As he was offering up the burnt of­fering, the Philistins drew neer to battel a­gainst Israel: but the Philistins might easily perceive, that they had better chosen another time. And it was not long before the Israe­lites had a sign, that God looked gratiously upon their Sacrifice: for he thundred with a great thunder that day upon the Philistins, and they were smitten before Israel.’

The other we may clearly see in Jehosha­phat's case, 2 Reg 3. 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 th [...]re came water by the way of Edom, and the country was filled with water.

[Page 184] 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 [Page 185] 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 b [...]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.

[Page 187] 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 [Page 188] 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 mea [...] 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 obscurioribu [...] 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. [Page 189] Augustinus in Psal. 21. & in Confess. Ap [...]ri, [...]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 know­ [...]edge of Himselfe by immediate Apparitions, [...]nd Angels, &c. and then He reduced the [...]ght into the sacred Scriptures, and made them [...]ehiculum lucis, thence must we look for the [...]rue light.

‘Open mine eyes, O Lord, that I may see [...]he wonders of thy Law. Psal. 119. 5.’

Testamentum vetus velatio novi, Novum Re­ [...]elatio Veteris. Aug. T. 10.

The two Testaments are like the two [...]herubims; one looking toward the other i. e. one expounding the other) booth loo­ [...]ing to Christ, who is our Propitiation. Exod. [...]5.

The two Cherubims with their outmost [...]ings touched the sides of the House, and [...]e other wings touched each other. 2. Chron. [...]1.

So the two Testaments touched each other, i. e. expounded each other) and touched [...]e two sides of the House, that is, exten­ [...]ed from [in Principio] to [Veni Domine [...]esu] from the Creation to the End of the [...]orld.

XLVIII. Of short Ejaculations.

OUr private Reading, and Meditation will easily furnish us with many short Ejacu­latory Prayers, which (of all kind of Devotion) are freest from the distraction of extravagant thoughts, and therefore fittest to be often used [...] especially such as are è re nat â, that is, such a [...] our severall hints, and occasions shall minister unto us, from suddaine, intensive Affections, and quick vehement Desires: like Darts thrown out with erect attention of mind, or like speedy wings of vigilant prayer, happily expressed in a piercing kind of brevitie. These are care­fully to be cherished, and made use of.

But, besides these, It will not be amisse to have some praemeditate, and in store, that may raise our devotion, when we are somewhat in disposed of our selves.

Such as these, or the like.

O Heavenly Father, teach me that Reve­rence, Duty, and Love, that befits one, who, [...] an Enemy is adopted a Son, and Heire to a Hea­venly crowne.

Sweet Jesu, the life of my Soule, by thy gra­tious indulgence, and Inter [...]ession, assist me i [...] following the pattern of thy holy life, and teac [...] me to know Thee, and my selfe.

O holy, and blessed Spirit, Sanctifie m [...] Soule, and body. enlighten my understandin [...] [Page 191] with thy Truth. And enrich my Heart with thy comfortable presence, and assistance.

Most glorious and blessed Trinity. Holy, holy, holy Lord God of Hosts, whom none can see, and not be everlastingly happy. Grant that I may so live, as longing for the blessed ap­pearance of our Lord and Saviour Jesus Christ, by whom only we hope to attaine that happy sight.

XLIX. The recollection of our selves at Night, and preparation to a Scrutinie.

THe severall dayes of Creation are closed up with God's owne review of the worke [...]f that Day, (which he saw to be very good.) Gen: 1. 4. 12: 31.

We should all make such a review every Day, that, if we have done well, we may be [...]hankefull to that grace, and mercy of God, [...]hat inabled us to do so: and, if we have done [...]l, we may consider, what sorrow for the pre­ [...]nt, what resolution befits us for the time to [...]ome.

Such a review hath been acknowledged very [...]t, and practised by the light of Nature.

Hence have we that advice of Pythago­ [...]as.

[Page 192] Non priùs in dulcē declinent lumina somnum, Omnia quàm longi repetiveris acta Diei.

And Tully reports it to have been the practise of Cato.

Cato quicquid quoquo Die egerat, viderat, legerat, audierat, vesperi commemorabat, tan­quam diuturni negotii à se rationem ex­igens.

After this we may recall that which we had in the close of the first Section, which gives general advice for every day.

L. A Preparative Meditation, and Exhor­tation to such an Absteinious life, as may fit us for a happy Death.

THat we be not mistaken, when we suppose our selves in a right course of Christiani­ty, let us sometimes seriously recall to minde Saint Paul's advise to his beloved Corinthians, and propose that question to our selves, which he did to them.

‘Know you not that they which run in a race, run all, but one receiveth the prize. So run that you may obtain. And every one that strives for the Mastery, is tempe­rate in all things. Now they do it for a cor­ruptible Crown, but we an incorruptible. 1 Cor. 9, 24, 25.’

Wherein his meaning was, that what they [Page 193] knew practised in common races, and wrastlings should be applied to a spiritual race, and Chri­stian-like combate. Which if we will do.

Three things will appear of apparent ne­cessity.

1. He that runs in a race, must be admit­ted in stadium, a spectator may run, and be never the nearer to the prize.

2. So admitted, he must resolve of composing himself to run. He that will prate, or sit, or fool away the time, may loose the credit, and the reward.

3. If he aim at the victory, he must so run, that he may obtain; in a right, swift, and con­tinued course.

And as a means to all these, he must use ab­stinence—abstinere ab omnibus.

If we apply these to a spiritual race and conflict, three things will be needful to a Chri­stian, in Analogy to them.

1. He must be admitted into the list, and number of those that be capable of a Crown incorruptible.

Which is done by free Justification, appre­hended by the Faith of a true penitent, and afterward confirmed by good works. For the Heathens, that have no faith, and Christians that have a dead faith, have no claim to this brabaeum.

This Holy David expresseth well, where he saith, ‘I will run the way of thy Command? [Page 194] when thou hast set my Heart at liberty. That which sets the heart at liberty, is that where­in our sinnes are pardoned, our persons accepted, and so we fitted to a cursus Theologicus, and then run where we will in God's Commande­ments, we are still in the way to a heavenly Crowne.’

If it had onely the name of a Crowne there is some Rhetorick in that. It is the most eminent kind of reward, and set upon the head (the most eminent part of the body.) we may well use all the projects of the head to attaine that which is to compasse the head with honour.

But it is also Corona incorruptibilis; & we should not be loth to purchase it with a life uncorrupted.

2. When we have thought well of the en­trance and Admittance in stadium, which makes us capable of that reward, we must not stay there.

It is not called Stadium in that sence. It hath another name, which implies motion, and a painfull motion too. It is Curriculum and [...], a place of running, and striving a place of sweating, and toyling to all that are there without exception.

Being come in, we must be employed in such actions as befit the place.

Otherwise, no priviledges, no partaking of [Page 195] holy Mysteries will excuse us, more then they excused the Jewes. ‘Who were all baptized to Moses in the clouds, and in the red Sea: and did eate of the same spirituall meate, and drinke of the same spirituall Rock-But with many of them God was not well pleased. For they were overthrowne in the wildernesse, 1 Cor. 10. 1, 2, &c.’ And so overthrown, were ensamples to us. [...]. v. 6.

If we exceed them in priviledges, we may so in punishments. [...]. Chrys. Therefore St Paul, (that had as many priviledges as any) saith of himselfe, 1 Cor. 9. 27. [...]. And he saith to us 1 Cor. 10. 12. [...]- i e. He that thinkes he stands sure enough intra stadi­um, may be deceived. Therefore Let him exa­mine himselfe, and let him not be dismaid, if upon examination, he find himselfe downe, and much wounded. While he may be received in Sta­dium againe, his fall, and wounds are curable.

But when the set time of the race is expi­red, when the company is dissolved, when the prizes are distributed, there is no more retur­ning in Stadium, or resolving to run better, after that.

3. Yet further. In this race, and course of life, it is not doing, but so doing: nor running, but so running, that must be crowned. And that implyes a right, speedy, and continued course.

[Page 196] 1. A right course towards the price. Where­in an unstable man [...], that is, sometimes of this opinion and resolu­tion, and sometimes of that: sometimes wa­vers to the right hand, and sometimes to the left) such a one is likely to make but little speed.

Now that which carries a man right, in a course of Christianity, is a right Intention that sets him on worke, and a heedy Attention, that keeps him close to it, to his [hoc agere.] That which commonly carries a man out of his right course, is the violence of his unruly Passions and affections, that over-poise him, and make him reele out of his way.

Such wavering, and reeling companions are they, that are easily drowned in sorrow (worldly sorrow) surfetted and besotted with love (car­nall love) mad with anger and other passions, (sinfull passions.)

Such men are ill provided for such a right course, as shall bring them to heaven.

2. But a right course, of it selfe, will not serve the turne. It must be also a speedy course. [currunt omnes] A swift and diligent pace is the pace of every Christian in the right way.

Mal dictus qui negligenter. God hath laid his curse, upon a negligent walker in any way of his.

And with him it is our running that is Crowned. It is our slownesse, that makes God [Page 197] so often send his Visitations like goades, and spurr [...]s to incite us forward. Mala quae hîc hîc nos premunt, ad Deum ire contendunt. Greg.

It is slownesse that makes us so often fall into the snares of temptation: which (if our pace were quicker in Christianity) we might easily avoid.

3. Beside a speedy course in the right way. [Sic currite] implies also a persevering course, For, they that are weary, and give over, before they come to the end of the race, shall ne­ver attaine the prize.

We runne for a heavenly reward. And if we could be (as the heavens are) in a continuall motion, we should be securer of the reward: which is given to none but such as persevere, and continue in their race unto the end. Which happy continuance to the end was shadowed in the Law, by the ornaments of the High Priests, where the Pomegranets were placed in the extremity of his gar­ment. Now a Pomegranet hath a kind of natu­rall Crowne in the top, And a crowne, in the extremity of the holy roabes expresseth, in a fi­gure, that the periods, and ends of our holy Acti­ons must looke for a Crowne. But what need wee see it in a shadow? We have it cleare in our Saviour's owne word. ‘He that endures to the end shall be saved: that is, in the lan­guage of my text, He that runs to the end shall be Crowned.’

[Page 198] And (wherein we have a difference from these Pagan races) the Crown shall not be re­served for some one, that a little outstrips the rest: but all constant runners, in the way of God's Commandements may be Crowned. Heaven is a Kingdome, that will stand with the multiplicity of Crownes.

To compasse all this, Abstin [...]nce is here set down, as the Meanes. I Cor. 9. 35. Which the Heathen Runners, and Wrastlers were content to use, for the purchase of a poor Garland, that withered in a Day, or two. The rather should we do it, for a Crown in­corruptible.

We lost all by eating the forbidden fruit: let us salve all by abstaining from that which is not forbidden.

As eating then had the curse, so Abstinence now hath the blessing. And to abstain from all (abstinere ab omnibus) is the way to purchase all. I Cor. 9. 35.

But [to abstain from all] may be taken in a large extent. To abstain from whatsoever may hinder us from being admitted in stadium: hinder us from running when we are there: from continuing to the end, when we do run: or Abstaining from too much pleasure, and wantonnes, that may infeeble the body and be­sot the mind. From too much eating and drinking, that makes us unweldy, and not fit to run.

[Page 199] And if too much wealth, or other like por­tage clogge us in the way, from that too, some­what must be emptied by our Almes (or some other good deeds) that our pace may be the quicker.

All this may be couched in [abstaining from all things.] But most of the Fathers (St Aug: especially) confine it to Abstinence in Diet, in the aforecited place of St Paul. And so it fits the Similitude there. For, they that run in a race, abstain from meats (from using them in any excesse) because it would make them pur­sie, and short winded.

And that this Abstinence is a Meanes to all intended by the Apostle, I shall endeavour to show, by a double help, and benefit, that

Abstinence brings to us, seen in the

• Body,
• Soul.

1. In the Body, the necessary instrument of the Soul.

2. In the Soul, that hath no other way to use, and master the Body.

1. The first, and main Help that by Absti­nence, accrues to the Body is, that it makes it serviceable by being the best Physitian to cure, or prevent most diseases, which otherwise would annoy it.

In which I would be understood sano sensu. For I speak not of those diseases that are layd upon us for trial: nor of those which proceed from known, or unknown accidental causes. [Page 200] This being premised, I may say, that Absti­nence is a Supersedeas, or, at least, a cure for most Diseases.

This agrees with Reason. For, our life con­sisting in the harmony, and proportion of the Humours, and Elements, a regulate course preserves it: a disorderly course destroyes it.

And it is confirmed by the Testimony, and Practise of most Physitians, who, as they tell us, that crudity is the mother of most diseases, and more receive their death's-wound at the Table, then in the Field. So in their Practise they cure most by Evacuation.

Thereby agreeing, that most diseases proceed from fulnes. Which produceth fuliginous ex­halations, abundance of blood, putrefaction of crude humours, or whatsoever we may call the di­stemper from that meat and drink, which was not made to dull and oppresse, but to recre­ate, and refresh the spirits, And from which if there happen any malady, it cannot better be castigated, or prevented by any thing then by Abstinence.

For Abstinence cures within, where the ma­lady is. It cures without precipitation, or per­turbation of the humours, and without the losse of precious time. Both which Physick, and exercise are commonly guilty of.

And I doubt not but Abstinence would quickly cure many, that are weak, and sick, by [Page 201] 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 [Page 202] 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 [Page 203] 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.

[Page 204] 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 [Page 205] 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.

[Page 206] 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 [Page 207] 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 [Page 208] Eye, tis 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, [Page 209] 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 love­tokens.

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.

[Page 210] 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? [Page 211] 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 A­pol [...]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 Ile 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 r [...]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 [Page 212] 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 conv [...]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, [Page 213] 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.

'Tis 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.

[Page 214] 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 'tis 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, o [...] below. ‘Neither Principalities, nor Powers, nor things present, nor things to come. No [...] height, nor depth, nor any other creature shal [...] be able to separate us from the love of Go [...] Rom. 8. 38.’

[Page 215] 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 [Page 216] I have not Love, it profits nothing.’

Therefore, above all other things, let us beg this of Almighty God, that he would vouchsafe his own love, to kindle ours with all; the light of his countenance, some gracious aspect from himself, that may draw the soul to his love.

If this be our hearty prayer, there will be nothing wanting on God's part, while we are not wanting to our selves.

But there's the hazard. We may be careles, and perverse, doting upon somewhat that hath a fair outside, but within a sting, and poison, that is accompanied with a worm that never dies.

In this dotage, our love hath an ear, and an eye, easily opened to the seeming-sweet intice­ments of sin; but no eare for the best charmer, (charme he never so wisely,) nor eye for him that is the delight of Heaven, and daily invites us to a love, attended with that security, and delight, and advantage, that is not to be found in any other love.

1. For Security first. It is so free from ha­zard, that in this love, and onely in this, it is a high virtue to coeceed, (to be sick with love, to be in Raptures, and Ecstafies of Love.) As we may see the Church is in the Canticles, and is still loved the better for it.

2. Then for Delight. What greater de­light can you conceive, then David took in [Page 217] 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 [Page 218] 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 [...]e all.

[Page 219] 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. [Page 220] 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.

[Page 221] 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.