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DEvotion is the life of Religion, the very soule of Piety, the highest imploiment of grace; and no other than the pre∣possession of heaven by the Saints of God here upon earth; every improvement whereof is of more advan∣tage and value to the Chri∣stian soul, than all the profit & contentments which this
world can afford it.
There is a kind of Art of Devotion (if we can attain unto it) whereby the pra∣ctice thereof may bee much advanced: We have known indeed some holy soules, which out of the generall precepts of piety, and their own happy experiments of Gods mercy, have, through the grace of God, grown to a great measure of perfecti∣on this way; which yet might have been much ex∣pedited, and compleated, by those helps, which the grea∣ter illumination and experi∣ence of others might have afforded them: Like as we see it in other faculties; there are those, who out of a na∣turall dexterity, and their own frequent practice, have
got into a safe posture of defence, and have handled their weapon with com∣mendable skill, whom yet the Fence-schoole might have raised to an higher pitch of cunning: As nature is perfited, so grace is not a little furthered by Art; since it pleaseth the wisedome of God, to work ordinarily upon the soul, not by the im∣mediate power of miracle, but in such methods, and by such means, as may most conduce to his blessed ends. It is true, that all our good motions come from the Spi∣rit of God; neither is it lesse true, that all the good coun∣sails of others proceed from the same Spirit; & that good Spirit cannot be crosse to it∣self; he therefore that infu∣ses
good thoughts into us, suggests also such directions, as may render us apt both to receive and improve them: If God be bounteous, we may not be idle, and neglective of our spirituall aids.
IF you tell me (by way of instance in a particular act of Devotion) that there is a gift of prayer, and that the Spirit of God is not tied to rules; I yeeld both these; but withall, I must say there are also helps of prayer, and that we must not expect immediate inspirations: I find the world much mista∣ken in both; They thinke
that man hath the gift of prayer, that can utter the thoughts of his heart round∣ly unto God, that can ex∣presse himself smoothly in the phrase of the holy Ghost, and presse God with most proper words, & pas∣sionate vehemence: And surely this is a commendable faculty whersoever it is: but this is not the gift of prayer; you may call it, if you will, the gift of Elocution. Doe wee say that man hath the gift of pleading, that can talk eloquently at the Barre, that can in good termes loud and earnestly importune the Judge for his Client; and not rather hee that brings the strongest reason, and quotes his books, and pre∣cedents with most truth,
and clearest evidence, so as may convince the Jury, and perswade the Judge? Do wee say hee hath the gift of Preaching, that can deliver himself in a flowing manner of speech, to his hearers, that can cite Scriptures, or Fa∣thers, that can please his auditory with the flowers of Rhetorick; or rather, he, that can divide the Word aright, interpret it soundly, apply it judiciously, put it home to the Conscience, speaking in the evidence of the Spirit, powerfully con∣vincing the gainsayers, com∣forting the dejected, and drawing every soule nearer to heaven? The like must we say for prayer; the gift whereof hee may be truely said to have, not that hath
the most rennible tongue, (for prayer is not so much a matter of the lips, as of the heart) but he, that hath the most illuminated apprehen∣sion of the God to whom he speakes, the deepest sense of his own wants, the most ea∣ger longings after grace, the ferventest desires of supplies from heaven; and in a word, whose heart sends up the strongest groanes and cries to the Father of mercies.
Neither may we look for Enthusiasmes, & immediate inspirations; putting our selves upon Gods Spirit, in the solemn exercises of our invocation, without heed, or meditation; the dangerous inconvenience wherof hath been too often found in the rash, and unwarrantable ex∣pressions
that have fallen from the mouths of unwary suppliants; but we must ad∣dresse our selves with due preparation, to that holy worke; we must digest our sutes; & fore-order our sup∣plications to the Almighty; so that there may be excel∣lent and necessary use of meet rules of our Devotion.
He, whose Spirit helps us to pray, and whose lips taughts us how to pray, is an all-sufficient example for us: all the skill of men, and An∣gels, cannot afford a more exquisite modell of suppli∣catory Devotion, than that blessed Saviour of ours gave us in the mount; led in by a divine, and heart-raising preface, carried out with a a strong and heavenly en∣forcement;
wherein an aw∣full compellation makes way for petition; and peti∣tion makes way for thanks∣giving; the petitions mar∣shalled in a most exact or∣der, for spirituall blessings, which have an immediate concernment of God, in the first place; then for tempo∣rall favours, which concern our selves, in the second; so punctuall a method had notbeen observed by him that heareth prayers, if it had been all one to him, to have had our Devotions confused, and tumultuary.
THere is commonly much mistaking of Devotion, as if it were no∣thing
but an act of vocall prayer, expiring with that holy breath, and revived with the next taske of our invocation; which is usually measured of many, by fre∣quence, length, smoothnesse of expression, lowdnes, vehe∣mence; Whereas, indeed it is rather an habituall dispo∣sition of an holy soul, sweet∣ly conversing with God, in all the forms of an heavenly (yet awfull) familiarity; and a constant entertainment of our selves here below with the God of spirits, in our sanctified thoughts, and affections; One of the no∣ble exercises whereof, is our accesse to the throne of grace in our prayers; whereto may be added, the ordering of our holy atten∣dance
upon the blessed word & sacraments of the Almighty: Nothing hinders therefore, but that a stam∣mering suppliant may reach to a more eminent devoti∣on, than hee that can deliver himself in the most fluent and patheticall formes of Elocution; and that our si∣lence may bee more devout than our noise. We shall not need to send you to the Cels or Cloysters for this skill; although it will hardly be believed, how far some of their Contemplative men have gone in the Theory hereof; Perhaps, like as Chymists give rules for the attaining of that Elixir, which they never found; for sure they must needs fail of that perfection they pre∣tend;
who erre commonly in the object of it, alwayes in the ground of it, which is faith; stripped, by their o∣pinion, of the comfortablest use of it, certainty of appli∣cation.
AS there may be many resemblances betwixt Light and Devotion, so this one especially; that as there is a light universally diffu∣sed through the aire, and there is a particular recol∣lection of light into the bo∣dy of the Sun and Stars; so it is in Devotion; There is a generall kind of Devotion that goes through the re∣newed heart and life of a
Christian, which wee may terme Habitual, and Virtual; and there is a speciall, and fixed exercise of Devotion, which we name Actuall.
The soule that is rightly affected to God, is never void of an holy Devotion; where ever it is, what ever it doth, it is still lifted up to God, and fastned upon him, and converses with him; ever serving the Lord in feare, and rejoycing in him with trembling.
For the effectuall perfor∣mance whereof, it is requi∣site first, that the heart bee setled in a right apprehen∣sion of our God; without which, our Devotion is not thanklesse onely, but sinfull: With much labour there∣fore, & agitation of a mind
illuminated from above, we must find our selves wrought to an high, awfull, adorative, and constant con∣ceit of that incomprehensi∣ble Majesty, in whom wee live, and move, and are; One God, in three most glorious Persons, infinite in wisdome, in power, in ju∣stice, in mercy, in provi∣dence, in all that he is, in all that he hath, in all that he doth; dwelling in light in∣accessible, attended with thousand thousands of An∣gels; whom yet we neither can know, (neither would it availe us if we could) but in the face of the eternall Son of his Love, our blessed Mediatour God and Man; who sits at the right hand of Majesty in the highest
heavens; from the sight of whose glorious humanity, we comfortably rise to the contemplation of that infi∣nite Deity, whereto it is in∣separably united; in and by him, (made ours by a lively Faith) finding our persons, and obedience accepted, ex∣pecting our ful redemption, and blessednesse. Here, here must our hearts be unremo∣veably fixed; In his light must we see light: no clou∣dy occurrences of this world, no busie imploy∣ments, no painfull sufferings must hinder us from thus seeing him that is invisible.
NEither doth the devout heart see his Grd aloof
off, as dwelling above, in the circle of heaven, but beholds that infinite Spirit really present with him; The Lord is upon thy right hand, saith the Psalmist. Our bodily eye doth not more certain∣ly see our owne flesh, than the spirituall eye sees God, close by us; Yea in us; A mans own soule is not so in∣timate to himselfe, as God is to his soule; neither do we move by him only, but in him: What a sweet con∣versation therefore, hath the holy soul with his God? What heavenly conferences have they two, which the world is not privy to; whiles God entertains the soul with the divine motions of his Spirit, the soul entertaines God with gracious com∣pliances?
Is the heart heavy with the grievous pressures of affliction? the soule goes in to his God, and pours out it selfe before him in ear∣nest bemoanings, and sup∣plications; the God of mer∣cy answers the soule again, with seasonable refreshings of comfort: Is the heart se∣cretly wounded and blee∣ding with the conscience of some sinne? it speedily be∣takes it selfe to the great Physician of the soul, who forthwith applyes the balm of Gilead for an unfailing and present cure: Is the heart distracted with doubts? the soule retires to that inward Oracle of God for counsail, he returnes to the soule an happy settlement of just re∣solution: Is the heart deeply
affected with the sense of some speciall favour from his God? the soul breaks forth into the passionate voice of praise & thanksgi∣ving; God returns the plea∣sing testimony of a cheerful acceptation: Oh blessed soul, that hath a God to go unto upon all occasions; Oh infi∣nite mercy of a God, that vouchsafes to stoop to such intirents with dust & ashes. It was a gracious speech of * 1.1 a worthy Divine upon his death-bed, now breathing towards heaven, That he should change his place not his company: His conversa∣tion was now before hand with his God, and his holy Angels; the only difference was, that he was now going to a more free and full frui∣tion
of the Lord of life, in that region of glory above, whom he had truly (though with weaknes and imperfe∣ction) injoyed in this vale of tears.
NOw, that these mutuall respects may be sure not to coole with intermission, the devout heart takes all occasions both to thinke of God, and to speak to him. There is nothing that hee sees, which doth not bring God to his thoughts. In∣deed, there is no creature, werein there are not mani∣fest footsteps of omnipo∣tence; Yea, which hath not a tongue to tell us of it's Maker. The heaven declare * 1.2
the glory of God, and the fir∣mament sheweth his handy∣worke; one day telleth another, and one night certifieth ano∣ther: Yea, O Lord, how mani∣fold are thy works! in wisdome * 1.3 hast thou made them all: The earth is full of thy riches, so is the great and wide sea, where are things creeping innume∣rable, both small and great beasts: Every herb, flower, spire of grasse, every twig and leaf; every worm and fly; every scale and feather; every billow and meteor, speaks the power and wis∣dom of their infinite Crea∣tor; Solomon sends the slug∣gard to the Ant; Esay sends the Jews to the Ox and the Asse; Our Saviour sends his Disciples to the Ravens, & to the Lillies of the field;
There is no creature of whom we may not learn something; we shall have spent our time ill in this great schoole of the world, if in such store of Lessons, we be non-proficients in Devotion. Vaine Idolaters make to themselves Images of God, whereby they sin∣fully represent him to their thoughts and adoration; could they have the wit and grace to see it, God hath ta∣ken order to spare them this labor, in that he hath stam∣ped in every creature such impressions of his infinite power, wisdome, goodnes, as may give us just occasion to worship and praise him with a safe and holy advan∣tage to our soules: For the invisible things of God, from
the creation of the world, are clearly seen, being understood by the things that are made, even his eternall power and Godhead. And indeed, where∣fore serve all the volumes of Naturall History, but to be so many Commentaries upon the severall creatures, wherein we may read God; and even those men who have not the skill, or leisure to peruse them, may yet out of their own thoughts, and observation, raise from the sight of all the works of God sufficient matter to glorifie him. Who can be so stupid as not to take notice of the industry of the Bee, the providence of the Ant, the cunning of the Spider, the reviving of the Flye, the worms endeavour of re∣venge,
the subtilty of the Foxe, the sagacity of the Hedge-hog, the innocence and profitablenesse of the Sheep, the laboriousnesse of the Oxe, the obsequiousness of the Dog, the timorous shifts of the Hare, the nim∣blenesse of the Dear, the generosity of the Lion, the courage of the Horse, the fiercenesse of the Tiger, the chearful musick of Birds, the harmlesnesse of the Dove, the true love of the Turtle, the Cocks observation of time, the Swallows archi∣tecture, shortly, (for it were easie here to be endlesse) of the severall qualities, and dispositions of every of those our fellow-creatures, with whom we converse on the face of the earth; and
who that takes notice of them, cannot fetch from every act, and motion of theirs, some monition of duty, and occasion of devout thoughts? Surely, I fear ma∣ny of us Christians, may justly accuse our selves as too neglective of our duty this way; that having thus long spent our time in this great Academy of the world, we have not, by so many silent documents, lear∣ned to ascribe more glory to our Creator; I doubt those creatures if they could ex∣change their brutality with our reason, being now so docible as to learn of us so far as their sense can reach, would approve themselves better Scholars to us, than we have been unto them.
Withall, I must add that the devout soul stands not alwaies in need of such out∣ward monitors, but findes within it selfe, sufficient in∣citements to raise up it self to a continuall minding of God; and makes use of them accordingly; and, if at any time, being taken up with importunate occasions of the world, it finds God mis∣sing but an hour, it chides it selfe for such neglect, and sets it self to recover him with so much more eager affection: as the faithfull spouse in the Canticles, when * 1.4 she finds him whom her soul loved, withdrawn from her for a season, puts her self in∣to a speedy search after him, and gives not over till shee have attained his presence.
NOw as these many mo∣nitors both outward & inward, must elevate our hearts very frequently, to God; so those raised hearts must not entertain him with a dumbe contemplation, but must speak to him in the language of spirits: All oc∣casions therefore must be taken of sending forth pious and heavenly ejaculations to God; The devout soul may doe this more than an hun∣dred times a day, without any hindrance to his spe∣ciall vocation: The Hus∣wife at her Wheel, the Weaver at his Loome, the Husbandman at his Plough, the Artificer in his Shop,
the Traveller in his way, the Merchant in his Warehouse may thus enjoy God in his busiest imploiment; For, the soule of man is a nimble spirit; and the language of thoughts needs not take up time; and though we now, for examples sake, cloath them in words, yet in our practice we need not: Now these Ejaculations may bee either at large, or Occasionall: At large, such as that of old Jacob, O Lord I have waited for thy salvation; Or that of David, O save me for thy mercies sake: And these ei∣ther in matter of Humiliati∣on, or of Imploration, or of Thanksgiving: In all which, we cannot follow a better pattern than the sweet singer of Israel, whose heavenly
conceptions we may either borrow, or imitate.
In way of humiliation, such as these. Heal my soul O Lord, for I have sinned against thee. * 1.5 Oh remember not my old sins, * 1.6 but have mercy upon mee. If thou wilt be extreme to mark * 1.7 what is done amisse, O Lord who may abide it? Lord thou knowest the thoughts of man * 1.8 that they are but vaine. O God why abhorrest thou my soul, and hidest thy face from me.
In way of Imploration. Up Lord, and help me O God; Oh * 1.9 let my heart bee sound in thy statutes, that I be not ashamed. Lord, where are thy old loving * 1.10 mercies? Oh deliver me, for I am helplesse, and my heart is * 1.11 wounded within me. Comfort the soul of thy servant, for un∣to * 1.12 thee O Lord, doe I lift up
my soul. Go not far from me O * 1.13 God. O knit my heart unto thee that I may fear thy name. * 1.14 Thou art my helper and redee∣mer, * 1.15 O Lord make no long tar∣rying. Oh be thou my helpe in trouble, for vain is the help of * 1.16 man. Oh guide me with thy * 1.17 counsell, and after that receive me to thy glory. My time is in thy hand, deliver me from the * 1.18 hands of mine enemies. Oh withdraw not thy mercy from * 1.19 me, O Lord. Lead me O Lord * 1.20 in thy righteousness because of mine enemies. O let my soul * 1.21 live, and it shall praise thee.
In way of Thanksgiving: Oh God, wonderfull art thou in * 1.22 thine holy places. O Lord, how glorious are thy workes! * 1.23 & thy thoughts are very deep. Oh God, who is like unto thee! * 1.24 The Lord, liveth, and blessed * 1.25
be my strong helper. Lord, thy loving kindnesse is better * 1.26 than life it self. All thy works praise thee, O Lord, and thy * 1.27 Saints give thanks unto thee. Oh how manifold are thy workes! in wisdome hast thou * 1.28 made them all. Who is God but * 1.29 the Lord, and who hath any strength except our God? Wee will rejoyce in thy salvation, * 1.30 and triumph in thy name O Lord. O that men would praise * 1.31 the Lord for his goodnesse. Oh how plentifull is thy goodnesse, * 1.32 which thou hast laid up for them that fear thee! Thou Lord * 1.33 hast never failed them that seek thee. In thy presence is the * 1.34 fulnesse of joy, and at thy right hand there is pleasure for e∣vermore. Lord, what is man * 1.35 that thou art mindfull of him? Not unto us Lord, not unto us, * 1.36
but unto thy Name give the praise.
OCcasionall Ejaculations are such, as are moved upon the presence of some such object as carries a kind of relation or analogy to that holy thought which we have entertained. Of this nature I find that, which was practised in S. Basils time; that, upon the lighting of candles, the manner was to blesse God in these words, Praise be to God the Father, and the Son, and the Holy ghost; which that Father says was anciently used; but who was the Author of it he professeth to bee un∣known:
to the same purpose was the Lucernarium, which was a part of the evening office of old; For which, there may seem to be more colour of reason, than for the ordinary fashion of ap∣precation, upon occasion of our sneesing; which is expected, and practised by many, out of civility: Old and reverend Beza was wont to move his hat with the rest of the company, but to say withall, Gramercy Madame la Superstition; Now, howso∣ever in this, or any other practice, which may seeme to carry with it a smacke of Superstition, our Devotion may be groundlesse and un∣seasonable, yet nothing hin∣ders but that we may take just & holy hints of raising
up our hearts to our God. As when we doe first look forth, and see the heavens over our heads, to thinke, The heavens declare thy glory O God. When we see the * 1.37 day breaking, or the Sun ri∣sing, The day is thine, and the night is thine, thou hast prepa∣red * 1.38 the light and the Sunne. When the light shines in our faces, Thou deckest thy self * 1.39 with light as with a garment; or, Light is sprung up for the * 1.40 righteous. When we see our Garden imbellisht with flowers, The earth is full of * 1.41 the goodnesse of the Lord. When we see a rough sea, The waves of the sea rage hor∣ribly, * 1.42 and are mighty; but the Lord that dwelleth on high, is mightier than they. When we see the darknesse of the
night, The darknes is no dark∣nes with thee. When we rise * 1.43 up from our bed, or our seat, Lord thou knowest my * 1.44 down-sitting, and my up-rising; thou understādest my thoughts afar off. When we wash our hands, Wash thou me, O Lord, * 1.45 and I shall be whiter than snow. When we are walking forth, O hold thou up my go∣ings * 1.46 in thy paths, that my foot∣steps slip not. When we hear a passing-bell, Oh teach me to * 1.47 number my dayes, that I may apply my heart to wisdome: or, Lord, let me know my end, * 1.48 and the number of my dayes.
Thus may wee dart out our holy desires to God, upon all occasions; Where∣in, heed must be taken that our Ejaculations be not, on the one side, so rare, that our
hearts grow to be hard and strange to God, but that they may be held on in con∣tinuall acknowledgement of him, and acquaintance with him; and, on the other side, that they be not so overfre∣quent in their perpetual rei∣teration, as that they grow to be (like that of the Ro∣mish votaries) fashionable; which if great care bee not taken, will fall out, to the utter frustrating of our De∣votion. Shortly, let the measure of these devout glances be, the preserving our hearts in a constant ten∣dernes, & godly disposition; which shall be further actu∣ated upon all opportunities, by the exercises of our more enlarged, and fixed Devotion: Whereof there is
the same variety that there is in Gods services, about which it is conversant.
There are three maine businesses wherein God ac∣counts his service, here be∣low, to consist; The first is, our address to the throne of Grace, and the pouring out of our souls before him in our prayers: The second is, the reading and hearing his most holy Word; The third is, the receit of his blessed Sacraments; In all which there is place and use for a fetled Devotion.
TO begin with the first work of our actual, and enlarged Devotion: Some
things are pre-required of us, to make us capable of the comfortable perfor∣mance of so holy and hea∣venly a duty; namely, that the heart be cleane first, and then that it be cleare: clean from the defilement of any knowne sin; cleare from all intanglements and distra∣ctions: What doe wee in our prayers, but converse with the Almighty? and ei∣ther carry our soules up to him, or bring him down to us; now, it is no hoping, that we can entertaine God in an impure heart: Even wee men loath a nasty and sluttish lodging; how much more will the holy God ab∣horre an habitation spiritu∣ally filthy? I find that even the unclean spirit made that
a motive of his repossession, that he found the house swept * 1.49 and garnished: Satans clean∣linesse is pollution; and his garnishment, disorder and wickednesse; without this he findes no welcome; Each spirit looks for an enter∣tainment answerable to his nature; How much more will that God of spirits, who is purity it selfe, look to be harboured in a clean∣ly room? Into a malicious soul wisdome shall not enter, nor * 1.50 dwell in the body that is subject unto sin. What friend would be pleased that wee should lodge him in a Lazar-house? or who would abide to have a Toad lie in his bosome? Surely, it is not in the verge of created nature to yeeld any thing that can be so noi∣some
and odious to the sense of man, as sin is to that ab∣solute, and essentiall Good∣nesse: His pure eyes cannot indure the sight of sin; nei∣ther can he indure that the sinner should come within the sight of him; Away from me, yee wicked, is his charge, both here, and here∣after. It is the privilege and happinesse of the pure in heart, that they shall see God; see him both in the end, and in the way; enjoy∣ing the vision of him, both in grace, and in glory: this is no object for impure eys: Descend into thy self there∣fore, and ransack thy heart, who ever wouldst be a true Client of Devotion; search all the close windings of it, with the torches of the law
of God; and if there be a∣ny iniquity found lurking in the secret corners therof, drag it out and abandon it; and when thou hast done, that thy fingers may retaine no pollution, say with the holy Psalmist; I will wash * 1.51 my hands in innocence, so will I goe to thine Altar. Presume not to approach the Altar of God, there to offer the Sacrifice of thy Devotion, with uncleane hands: Else thine offering shall be so far from winning an acceptance for thee, from the hands of God; as that thou shalt make thine offering abomi∣nable. And if a beast touch the Mount, it shall dye.
AS the soul must be clean from sin, so it must bee clear and free from distra∣ctions. The intent of our Devotion is to welcome God to our hearts; now where shall we entertain him, if the rooms be full thronged with cares, and turbulent passions? The Spirit of God will not en∣dure to be crowded up to∣gether with the world in our strait lodgings; An holy vacuity must make way for him in our bosoms. The divine patterne of De∣votion, in whom the God∣head dwelt bodily, retires into the Mount to pray; he that carried heaven with
him, would even thus leave the world below him. Alas, how can we hope to mount up to heaven in our thoughts, if wee have the clogs of earthly cares hang∣ing at our heels: Yea, not only must there bee a shut∣ting out of all distractive cares, and passions, which are professed enemies to our quiet conversing with God in our Devotion, but there must be also a denuda∣tion of the minde from all those images of our phan∣tasie (how pleasing soever) that may carry our thoughts aside from those better ob∣jects: We are like to foolish children, who when they should be stedfastly looking on their books, are apt to gaze after every butter-fly,
that passetin by them; here must be therefore a carefull intention of our thoughts, a restraint from all vaine, and idle rovings, and an holding our selves close to our di∣vine taske: Whiles Martha is troubled about many things, her devouter sister, having chosen the better part, plyes the one thing ne∣cessary, which shall never be taken from her; and whiles Martha would feast Christ with bodily fare, she is fea∣sted of Christ with heaven∣ly delicacies.
AFter the heart is thus cleansed and thus clea∣red, it must bee in the next
place decked with true hu∣mility, the cheapest, yet best ornament of the soul. If the wise man tel us, that pride is the beginning of sin; surely, all * 1.52 gracious dispositions must begin in humility. The foun∣dation of all high and state∣ly buildings must be laid low: They are the lowly valleys that soak in the showres of heaven, which the steep hils shelve off, and prove dry and fruitlesse. To that man will I look (saith * 1.53 God) that is poore, and of 〈◊〉〈◊〉 contrite spirit, and trembleth at my Word: Hence it is, that the more eminent any man is in grace, the more he is de∣jected in the sight of God; The father of the faithfull comes to God under the * 1.54 stile of dust, and ashes: David
under the stile of a worm and no man; Agur the son of Ja∣keh, * 1.55 under the title of more brutish than any man, and one that hath not the understand∣ing of a man; John Baptist, as not morthy to carry the shooes * 1.56 of Christ after him; Paul, as * 1.57 the least of Saints, and chiefe of sinners: On the contrary, the more vile any man is in his owne eyes, and the more dejected in the sight of God, the higher he is exalted in Gods favour: Like as the Conduict-water, by how much lower it fals, the high∣er it riseth. When therefore we would appeare before God, in our solemn devoti∣ons, we must see that we empty our selves of all proud conceits, and find our hearts fully convinced of
our own vilenesse, yea no∣thingness in his sight. Down, down with all our high thoughts; fall wee low be∣fore our great and holy God; not to the earth only, but to the very brim of hell, in the Conscience of our owne guiltinesse; for though the miserable wretchednesse of our nature may bee a sufficient cause of our humi∣liation, yet the considerati∣on of our detestable sinful∣nesse is that which will de∣presse us lowest in the sight of God.
IT is fit the exercise of our Devotion should begin in an humble confession of our unword••••nesse. Now
for the effectual furtherance of this our self-dejection, it will be requisite to bend our eyes upon a threefold ob∣ject; To look inward into our selves, upward to hea∣ven, downwards to hell. First, to turne our eyes into our bosomes, and to take a view (not without a secret self-loathing) of that world of corruption that hath lien hidden there; & therupon to accuse, arraign, and condemn our selves before that awful Tribunall of the Judge of heaven and earth; both of that originall pollution, which we have drawn from the tainted loins of our first parents; and those innume∣rable actuall wickednesses derived there-from; which have stained our persons
and lives. How can we bee but throughly humbled, to see our souls utterly over∣spread with the odious and abominable leprosie of sin: We find that Uzziah bore up stoutly a while, against the Priests of the Lord, in the maintenance of his sa∣crilegious presumption, but when he saw himself turn'd Lazar, on the suddain, he is confounded in himselfe, and in a depth of shame hastens away from the presence of God to a sad, and penitenti∣all retirednes. We should need no other arguments to loath our selves, than the sight of our own faces, so miserably deformed with the nasty and hatefull scurse of our iniquity: Neither only must we be content to
shame, and grieve our eyes with the foule nature and condition of our sins, but we must represent them to our selves in all the circumstan∣ces that may aggravate their nainousnesse. Alas, Lord, any one sin is able to damne a soul; I have committed many, yea numberlesse: they have not possessed me single, but, as that evill spirit said, their name is Legion; neither have I committed these sins once, but often; Thine Angels (that were) sinned but once, and are damned for ever; I have frequently reiterated the same offences, where (then were it not for thy mercy) shall I appear? nei∣ther have I only done them in the time of my igno∣rance, but since I received
sufficient illumination from thee; It is not in the darke that I have stumbled, and faln, but in the midst of the clear light and sun-shine of thy Gospel, and in the very face of thee my God; neither have these been the slips of my weaknesse, but the bold miscarriages of my pre∣sumption; neither have I of∣fended out of inconsiderati∣on, and inadvertency, but af∣ter and against the checks of a remurmuring conscience; after so many gracious war∣nings, and fatherly admo∣nitions, after so many fear∣full examples of thy judge∣ments, after so infinite obli∣gations of thy favours.
And thus having look't inward into ourselves, and taken an impartiall view of
our own vilenesse, it will be requisite to cast our eyes upward unto heaven, and there to see against whom we have offended; even a∣gainst an infinite Majesty, & power, an infinite mercy, an infinite justice; That power and Majesty which hath spread out the heavens as a Curtain, and hath laid the foundations of the earth so sure that it cannot be mo∣ved; who hath shut up the sea with bars and doors, and * 1.58 said, Hitherto shalt thou come and no further, and here shalt thou stay thy proud waves; who doth whatsoever he will in hea∣ven and in earth; who com∣mandeth the Devils to their chains, able therfore to take infinite vengeance on sin∣ners.
That mercy of God the Father, who gave his own Son out of his bosome for our redemption; That mercy of God the Son, who, * 1.59 thinking it no robbery to be equall unto God, for our sakes made himself of no reputation, and took upon him the form of a servant; and being found in fashi∣on as a man, humbled him∣self, and became obedient to the death, even the accursed death of the Crosse; That mercy of God the holy Ghost, who hath made that Christ mine, and hath sea∣led to my soule the benefit of that blessed Redemption; Lastly, that justice of God, which as it is infinitely dis∣pleased with every sin, so will be sure to take infinite
vengeance on every impe∣nitent sinner.
And from hence it will be fit and seasonable for the devout soul, to look down∣ward into that horrible pit of eternall confusion; and there to see the dreadful, un∣speakable, unimaginable torments of the damned; to represent unto it selfe the terrors of those everlasting burnings; the fire and brim∣stone of that infernall To∣phet; the mercilesse and un∣wearible tyranny of those hellish executioners; the shrieks, and howlings, and gnashings of the tormented; the unpitiable, intermin∣able, unmitigable tortures of those ever-dying, and yet never-dying souls. By all which, we shall justly af∣fright
our selves into a deep sense of the dangerous and wofull condition wherein we lie in the state of nature and impenitence, and shal be driven with an holy eager∣nesse to seek for Christ, the Son of the ever-living God, our blessed Mediator; in and by whom only, we can look for the remission of all these our sins, a reconcilement with this most powerfull, mercifull, just God, and a deliverance of our soules from the hand of the ne∣thermost hell.
IT shall not now need, or boot to bid the soul which is truely apprehensive of all these, to sue importunately
to the Lord of life for a free∣dome, and rescue from these infinite paines of eternall death, to which our sinnes have forfeited it; and for a present happy recovery of that favour, which is better than life. Have we heard, or can wee imagine some hai∣nous Malefactor, that hath received the sentence of death, and is now bound hand, and foot, ready to be cast into a Den of Lions, or a burning furnace, with what strong cries, and pas∣sionate obsecrations he plies the Judge for mercy? wee may then conceive some little image of the vehement sute, and strong cries of a soul truly sensible of the danger of Gods wrath de∣served by his sin, and the
dreadful consequents of de∣served imminent damnati∣on; Although what propor∣tion is there betwixt a weak creature, and the Almighty; betwixt a moment, and eter∣nity?
Hereupon therefore fol∣lowes a vehement longing (uncapable of a denial) after Christ; and fervent aspirati∣ons to that Saviour, by whom only we receive a ful and gracious deliverance from death and hell; and a full pardon and remission of all our sins; and if this come not the sooner, strong knockings at the gates of heaven, even so loud that the Father of mercies can∣not but hear & open: Never did any contrite soul beg of God, that was not preven∣ted
by his mercy; much more doth he condescend when he is strongly intrea∣ted; our very intreaties are from him, hee puts into us those desires which he gra∣ciously answers: Now ther∣fore doth the devout soul see the God of all comfort to bow the heavens, and come down with healing in his wings; and heare him speak peace unto the heart thus throughly humbled; Fear not, thou shalt not die but live. Be of good cheare, thy sins are forgiven thee: Here therefore comes in that divine grace of Faith, effectually apprehending Christ the Saviour, and his infinite satisfaction and me∣rits; comfortably applying all the sweet promises of
the Gospel; clinging close to that all-sufficient Redee∣mer; and in his most per∣fect obedience emboldning it selfe, to challenge a free∣dome of accesse to God, and confidence of appearance before the Tribunal of hea∣ven; and now the soule clad with Christs righteousnesse, dares look God in the face, and can both challenge and triumph over all the pow∣ers of darknesse: For, being justified by faith, we have peach * 1.60 with God through Jesu Christ our Lord.
BY how much deeper the sense of our misery and danger is, so much more welcome and joyfull is the
apprehension of our deli∣verance; and so much more thankfull is our acknow∣ledgement of that unspeak∣able mercy: The soule there∣fore that is truly sensible of this wonderfull goodnesse of it's God; as it feels a mar∣vellous joy in it self, so it cannot but break sorth into cheerfull and holy (though secret) gratulations: The * 1.61 Lord is full of compassion, and mercy, long suffering, and of great goodnes; he keepeth not his anger for ever; he hath not dealt with me after my sins, nor rewarded me after mine ini∣quities. What shal I render un∣to * 1.62 the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord. I will thank * 1.63 thee, for thou hast heard me, &
hast not given me over to death, but art become my salva∣tion. O speak good of the Lord all ye works of his; Praise thou the Lord O my soul.
THe more feelingly the soul apprehends, and the more thankfully it di∣gests the favours of God in its pardon, and deliverance, the more freely doth the God of mercy impart him∣self to it; and the more God imparts himself to it, the more it loves him, and the more heavenly acquain∣tance and entirenesse grows betwixt God & it; and now that love which was but a spark at first grows into a flame; and wholly takes up the soul. This fire of heaven∣ly love in the devout soul, is,
and must be heightned more and more, by the addition of the holy incentives of di∣vine thoughts, concerning the means of our freedome and deliverance. And here, offers it self to us that bot∣tomlesse abysse of mercy in our Redemption, wrought by the eternall Son of God, Jesus Christ the just, by whose stripes we are healed; by whose bloud we are ran∣somed; where none will be∣fit us but admiring and ado∣ring notions. We shall not disparage you, O ye blessed Angels, and Arch-angels of Heaven, if we shall say, ye are not able to look into the bottome of this divine love, wherwith God so loved the world that he gave his only begotten Son, that whosoe∣ver
beleeveth in him should not perish, but have everla∣sting life: None, oh none can comprehend this mercy, but he that wrought it. Lord what a transcendent, what an infinite love is this? what an object was this for thee to love? A world of sinners Impotent, wretched crea∣tures, that had dispighted thee, that had no motive for thy favour but deformity, misery, professed enmity? It had been mercy enough in thee, that thou didst no•• damn the world; but that thou shouldst love it, 〈◊〉〈◊〉 more than mercy. It was thy great goodnesse to forbeare the acts of just vengeance to the sinful world of man; but to give unto it tokens of thy love, is a favour beyond all
expression. The least gift from thee had been more than the world could hope for; but that thou shouldst not stick to give thine only begotten Son, the Son of thy love, the Son of thine es∣sence, thy coequal, coeternal Son, who was more than ten thousand worlds, to redeem this one forlorne world of sinners, is love above all comprehension of men and Angels. What diminution had it been to thee and thine essentiall glory, O thou great God of heaven, that the souls that sinned should have dyed, and perished everlastingly? yet so in∣finite was thy loving mer∣cy, that thou wouldest rather give thy onely Sonne out of thy bosome,
than that there should not be a redemption for belee∣vers.
Yet, O God, hadst thou sent down thy Son to this lower region of earth, upon such termes, as that hee might have brought down heaven with him, that hee might have come in the port and Majesty of a God, cloa∣thed with celestiall glory, to have dazeled our eyes, and to have drawn all hearts un∣to him; this might have see∣med, in some measure, to have sorted with his divine magnificence; But thou wouldst have him to appear in the wretched condition of our humanity: Yet, even thus, hadst thou sent him in∣to the world, in the highest estate, and pomp of royalty,
that earth could afford, that all the Kings and Monarchs of the world should have been commanded to follow his train, and to glitter in his Court; and that the knees of all the Potentates of the earth should have bowed to his Soveraign Majesty, and their lips have kissed his dust, this might have carried some kind of appearance of a state next to divine great∣nesse; but thou wouldst have him come in the despised form of a servant: And thou, O blessed Jesu, wast accor∣dingly willing for our sakes, to submit thy self to naked∣nesse, hunger, thirst, weari∣nesse, temptation, contempt, betraying, agonies, scorn, buffeting, scourgings, disten∣tion, crucifixion, death: Oh
love above measure, with∣out example, beyond admi∣ration! Greater love (thou saiest) hath no man, than this, that a man lay down his life for his friends; But, oh, what is it then, that thou, who wert God and man, shouldst lay down thy life, (more precious than many worlds) for thine enemies! Yet, had it been but the lay∣ing down of a life, in a fair and gentle way, there might have been some mitigation of the sorrow of a dissolu∣tion; there is not more dif∣ference betwixt life and death, than there may be be∣twixt some one kind of death and another; Thine, O dear Saviour, was the pain∣full, shamefull, cursed death of the crosse; wherein yet,
all that man could do unto thee was nothing to that in∣ward torment, which, in our stead, thou enduredst from thy fathers wrath; when in the bitternesse of thine an∣guished soul, thou cryedst out, My God, my God, why hast thou forsaken me? Even thus, thus wast thou content to be forsaken, that wee wretched sinners might bee received to mercy; O love stronger than death which thou vanquishedst! more high, than that hell is deep, from which thou hast res∣cued us!
THe sense of this infi∣nite love of God can∣not chuse but ravish the
soul, and cause it to goe out of it self, into that Saviour who hath wrought so mer∣cifully for it; so as it may be nothing in it self, but what it hath, or is, may be Christ. By the sweet powers there∣fore of Faith and Love the soul finds it self united unto Christ, feelingly, effectu∣ally, indivisibly: so as that it is not to be distinguished betwixt the acts of both: To me to live is Christ, saith * 1.64 the blessed Apostle; and elsewhere, I live, yet not I, but Christ liveth in me, and * 1.65 the life which now I live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. My beloved is mine, and I am his, * 1.66 saith the Spouse of Christ in her Bridall Song. O bles∣sed
union, next to the hypo∣staticall, whereby the hu∣mane nature of the Son of God is taken into the parti∣cipation of the eternall Godhead.
OUt of the sense of this happy union ariseth an unspeakable complacency and delight of the soul in that God and Saviour, who is thus inseparably ours, and by whose union we are bles∣sed; and an high apprecia∣tion of him above all the world; and a contemptuous under-valuation of all earthly things, in compari∣son of him; And this is no other than an heavenly re∣flection of that sweet con∣tentment,
which the God of mercies takes in the faithful soul; Thou hast ravisht my * 1.67 heart, my sister, my Spouse, thou hast ravisht my heart with one of thine eyes. Thou art beauti∣full, O my Love, as Tirzah, comely as Jerusalem, Turn a∣way thine eyes from me, for they have overcome me. How fair is thy love, my sister, my Spouse? How much better is thy love than wine, and the smell of thine ointments better than all spices. And the soul answers him again in the same language of spirituall dearnesse; My beloved is white and ruddy, the chief est * 1.68 among ten thousand. Set me as a seal upon thine heart, as a * 1.69 seal upon thine arm, for love is as strong as death: And as in an ecstaticall qualm of pas∣sionate
affection; Stay mee with fiaggons, and comfort me * 1.70 with apples, for I am sick of love.
UPon this gracious com∣placency will follow an absolute self-resignation, or giving up our selves to the hands of that good God, whose we are, and who is ours; and an humble con∣tentednesse with his good pleasure in all things; look∣ing upon God with the same face, whether he smile upon us in his favours, or chastise us with his loving correcti∣ons; If he speak good unto us, Behold the servant of the Lord; be it unto me according to thy word; If evill, It is the
Lord, let him doe whatsoever he will: Here is therefore a cheerfull acquiescence in God; and an hearty reliance, and casting our selves upon the mercy of so bountifull a God; who having given us his Son, can in and with him deny us nothing.
UPon this subacted dispo∣sition of heart will fol∣low a familiar (yet awfull) compellation of God; and an emptying of our souls before him in all our neces∣sities. For that God, who is infinitely mercifull, yet will not have his favours other∣wise conveighed to us than by our supplications. The style of his deare ones is, his
people that prayeth, and his owne stile is, the God that heareth prayers: To him therefore doth the devout heart pour out all his re∣quests with all true humili∣ty, with all fervour of spirit, as knowing, that God will hear neither proud prayers, nor heartlesse: wherein his holy desires are regulated by a just method; First, su∣ing for spirituall favours, as most worthy; then for tem∣porall, as the appendances of better; and in both, aiming at the glory of our good God, more than our own advantage: And in the order of spirituall thngs, first and most for those that are most necessary, and essentiall for our souls health, than for secondary graces, that con∣cern
the prosperity & com∣fort of our spirituall life: Absolutely craving those graces that accompany sal∣vation, all others, conditio∣nally, and with reference to the good pleasure of the munificent giver; Wherein, heed must be taken, that our thoughts be not so much ta∣ken up with our expressions, as with our desires; and that we doe not suffer our selves to languish into an unfee∣ling length, and repetition of our sutes: Even the hand of a Moses, may in time grow heavy; so therefore must we husband our spiri∣tuall strength, that our de∣votion may not flagge with over-tiring, but may bee most vigorous at the last. And as we must enter into
our prayers, not without preparatory elevations, so must we be carefull to take a meet leave of God, at their shutting up: following our supplications, with the pause of a faithfull, and most lowly adoration; and as it were sending up our hearts into heaven, to see how our prayers are taken; and raising them to a joyful expectation of a gracious and successefull answer from the father of mercies.
UPon the comfortable feeling of a gracious condescent, follows an hap∣py fruition of God in all his favours; so as we have not them so much, as God in them; which advanceth
their worth a thousand fold, and as it were brings down heaven unto us; whereas, therefore, the sensuall man rests only in the meer use of any blessing, as health, peace, prosperity, knowledge, and reacheth no higher; the de∣voute soul, in, and through all these, sees, and feels a God that sanctifies them to him, and enjoyes therein his favour, that is better than life. Even we men are wont, out of our good na∣ture, to esteem a benefit, not so much for its owne worth, as for the love, and respect of the giver: Small legacies for this cause, finde deare acceptation; How much more is it so betwixt God and the devout soul? It is the sweet apprehension
of this love that makes all his gifts, blessings. Doe we his gifts, blessings. Doe we not see some vaine churle, though cryed down by the multitude, herein secretly applauding himself that he hath bags at home? how much more shall the godly man find comfort against all the crosses of the world, that hee is possessed of him that possesseth all things; even God All-sufficient; the pledges of whose infinite love he feels in all the whole course of Gods dea∣ling with him?
OUt of the true sense of this inward fruition of God, the devout soul breaks forth into cheerfull thanks∣givings
to the God of all comfort, praising him for every evill that it is free from; for every good thing it enjoyeth: For, as it keeps a just Inventory of all Gods favours, so it often spreads them thankfully before him and layes them forth (so near as it may) in the full dimensions; that so, God may be no loser by him in any act of his beneficence. Here therefore every of Gods benefits must come into account; whether eter∣nall or temporall, spiritu∣all or bodily, outward or inward, publick or private, positive or privative, past or present, upon our selves or others. In all which, he shall humbly acknowledge both Gods free mercy, and
his own shamefull unwor∣thinesse; setting off the fa∣vours of his good God the more, with the soyle of his own confessed wretchednes, and unanswerablenesse to the least of his mercies.
Now as there is infinite variety of blessings from the liberall hand of the Al∣mighty, so there is great dif∣ference in their degrees; For, wheras there are three sub∣jects of all the good we are capable of; The Estate, Bo∣dy, Soul; and each of these doe far surpasse other in va∣lue, (the soul being infinite∣ly more worth than the bo∣dy, and the body far more precious than the outward estate) so the blessings that appertain to them, in seve∣rall, differ in their true esti∣mation
accordingly. If ei∣ther wee doe not highly magnifie Gods mercy for the least, or shall set as high a price upon the blessings that concerne our estate, as those that pertain to the body, or upon bodily fa∣vours, as upon those that be∣long to the soul, we shall shew our selves very un∣worthy, and unequall par∣takers of the Divine boun∣ty. But it will savor too much of earth, if we be more affected with temporall blessings, than with spirituall and eternall. By how much nearer relation then, any fa∣vor hath to the Fountain of goodnesse, and by how much more it conduceth to the glory of God, and ours in him, so much higher
place should it possesse in our affection and gratitude. No marvell therefore if the Devout Heart bee raised a∣bove it self, and transported with heavenly raptures, when, with Stephens eyes, it beholds the Lord Jesus stan∣ding at the right hand of God, fixing it self upon the consideration of the infi∣nite Merits of his Life, Death, Resurrection, Ascen∣sion, Intercession, and finding it self swallowed up in the depth of that Divine Love, from whence all mercies flow into the soule; so as that it runs over with pas∣sionate thankfulnes, and is therefore deeply affected with all other his mercies, because they are derived from that boundlesse Ocean
of Divine goodnesse. Un∣speakable is the advantage that the soule raises to it self by this continuall exer∣cise of thanksgiving; for the grateful acknowledgement of favours, is the way to more; even amongst men (whose hands are short and strait) this is the meanes to pull on further beneficence; how much more from the God of all Consolation, whose largest bounty dimi∣nisneth nothing of his store? And herein the devout Soul enters into its heavenly Task; beginning upon earth those Hallelujahs, which it shall perfect above in the blessed Chore of Saints and Angels, ever praising God, and saying, Blessing, and Glo-ry, and Wisdome, and Thanks∣giving,
and Honour, and Pow∣er, and Might, be unto our God for ever and ever.
NOne of all the services of God can bee accepta∣bly, no not unsinfully per∣formed without due devo∣tion; as therefore in our prayers and thanksgivings, so in the other exercises of Divine Worship, (especi∣ally, in the reading and hea∣ring of Gods Word, and in our receipt of the blessed Sacrament) it is so necessa∣ry, that without it, we offer to God a meer carcasse of religious duty, and profane that sacred name we would pretend to honour. First then, we must come to Gods
Book, not without an holy Reverence, as duly conside∣ring both what and whose it is; Even no other, than the Word of the ever-living God, by which wee shall once be judged. Great rea∣son have wee therefore, to make a difference betwixt it, and the writings of the Holiest men, even no lesse than betwixt the Authors of both: God is true, yea, truth it self: and that which Da∣vid said in his haste, S. Paul * 1.71 sayes in full deliberati on, E∣very man is a lier. Before we put our hand to this Sacred Volume, it will be requisite to elevate our hearts to that God whose it is, for both his leave and his blessing: Open mine eyes, saith the sweet sin∣ger * 1.72 of Israel, that I may be∣hold
the wondrous things of thy Law. Lo, Davids eyes were open before to other objects; but when he comes to Gods Book, he can see no∣thing without a new act of apertion: Letters he might see, but wonders hee could not see, till God did unclose his eyes, and enlighten them. It is not therfore for us, pre∣sumptuously to break in up∣on God, and to think by our naturall abilities to wrest o∣pen the precious Caskets of the Almighty; and to fetch out all his hidden treasure thence, at pleasure; but we must come tremblingly be∣fore him, and in all humility crave his gracious admissi∣on. I confesse I finde some kinde of envy in my self, when I read of those scru∣pulous
observances of high respects given by the Jewes to the Book of Gods Law: and when I read of a Ro∣mish Saint, that never read * 1.73 the Scripture but upon his knees, and compare it with the carelesse neglect where∣of I can accuse my self, and perhaps some others: Not that wee should rest in the formality of outward Ce∣remonies of reverence, wherein it were more easie to be superstitious than de∣vout; but that our outward deportment may testifie, and answer the awfull disposi∣tion of our hearts: whereto we shall not need to be ex∣cited, if wee be throughly perswaded of the Divine Originall, and authority of that Sacred Word. It was
motive enough to the Ephe∣sians zealously to plead for, and religiously to adore the Image of their Diana, that it was the Image that fell down * 1.74 from Jupiter. Beleeve we, and know, that the Scripture is inspired by God; and we can entertain it with no other than an awfull addresse, and we cannot be Christians if we do not so beleeve.
Every Clause therefore of that God-inspired Vo∣lume, must be, as reverently received by us, so seriously weighed, and carefully laid up; as knowing, that there is no tittle therein without his use. What we read, we must labour to understand; what wee cannot under∣stand, we must admire si∣lently, and modestly enquire
of. There are plain Truths, and there are deep myste∣ries. The bounty of God hath left this Well of Li∣ving-water open for all; what runs over is for all commers; but every one hath not wherewith to draw. There is no Christian that may not enjoy Gods Book, but every Christian may not interpret it; those shallow Fords that are in it, may be waded by every Passenger, but there are deeps wherein he that can∣not swim, may drown. How can I without a Guide, said that Ethopian Eunuch: Wherefore serves the tongue of the Learned, but to di∣rect the Ignorant? Their modesty is of no lesse use than the others skill. It is
a woefull condition of a Church when no man will be ignorant.
What service can our eyes doe us in the wayes of God without our thoughts? our diligent and frequent reading, therefore, must be attended with our holy me∣ditation: we feed on what we read, but we digest only what we meditate of. What is in our Bible is Gods; but that which is in our hearts, is our own: By all which our care must be, not so much to become wiser, as to become better, labou∣ring still to reduce all things to godly practice.
Finally, as we enter into this task with the lifting up of our hearts for a blessing, so we shut it up in the ejacu∣lations
of our thanksgiving to that God, who hath bles∣sed us with the free use of his Word.
OUr eye is our best guide to God our Creator, but our ear is it that leads us to God our Redeemer. How shall they beleeve except they heare? Which that we may effectually doe, our devoti∣on suggests unto us some duties before the act, some in the act, some after the act.
It is the Apostles charge, that we should be swift to hear, but heed must be ta∣ken, that we make not more haste than good speed: we may not be so forward as not to look to our foot when * 1.75
we go to the house of God, lest if we be too ready to heare, we offer the sacrifice of Fooles. What are the feet of the soul, but our af∣fections? If these be not set right, we may easily stum∣ble, and wrench at Gods threshold. Rash actions can never hope to prosper; as therefore to every great Work, so to this, there is a due preparation required; and this must be done by meditation first, then by prayer. Our meditation first, sequesters the heart from the world, and shakes off those distractive thoughts, which may carry us away from these better things: for what room is there for God, where the World hath taken up the lodging?
Wee cannot serve God and Mammon. Then secondly, it seizes upon the heart for Gof, fixing our thoughts upon the great businesse we goe about; recalling the greatnesse of that Majesty into whose presence we en∣ter, and the maine impor∣tance of the service we are undertaking; and exami∣ning our intentions where∣with we addresse our selves to the work intended; I am now going to God•• House; Wherefore doe I goe thither? Is it to see, or to be seen? Is it to satisfie my owne curiosity in hear∣ing what the Preacher will say? Is it to satisfie the law, that requires my presence? Is it to please others eyes, or to avoid their censures? Is
it for fashion? Is it for recre∣ation? Or is it with a sincere desire to do my soul good, in gaining more knowledge, in quickning my affections? Is it in a desire to approve my selfe to my God, in the conscience of my humble obedience to his command, and my holy attendance up∣on his Ordinance? And where we find our ends a∣misse, chiding and rectify∣ing our obliquities; where just and right, prosecuting them towards a further per∣fection.
Which that it may bee done, our meditation must be seconded by our prayers. It is an unholy rudenesse to presse into the presence of that God whom wee have not invoked: Our prayer
must bee, that God would yet more prepare us for the work, and sanctifie us to it, and blesse us in it; that he would remove our sinnes, that he would send down his Spirit into our hearts, which may inable us to this great service; that he would blesse the Preacher in the delivery of his sacred mes∣sage, that he would be plea∣sed to direct his Messengers tongue to the meeting with our necessities; that hee would free our hearts from all prejudices and distracti∣ons; that he would keep off all temptations, which might hinder the good entertain∣ment, and successe of his blessed Word: Finally, that hee would make us truely teachable, and his ordinance
the power of God to our salvation.
In the act of hearing, De∣votion cals us to Reverence, Attention, Application. Reve∣rence to that great God, who speaks to us, by the mouth of a weak man; for, in what is spoken from Gods Chair, agreeable to the Scriptures, the sound is mans, the substance of the message is Gods; Even an Eglon, when he hears of a * 1.76 message from God, riseth out of his seat. It was not St. Pauls condition only, but of all his faithfull servants, to whom he hath commit∣ted the word of reconcilia∣tion; They are Ambassadors * 1.77 for Christ; as if God did be∣seech us by them, they pray us in Christs stead to be reconci∣led
to God: The Ambassie is not the bearers, but the Kings; and if we do not ac∣knowledge the great King of heaven in the voice of the Gospel, we cannot but incur a contempt.
When therefore wee see Gods messenger in his pul∣pit, our eye lookes at him as if it said with Cornelius, We are all here present before * 1.78 God to heare all things that are commanded thee of God; whence cannot but follow together with an awful dis∣position of mind, a reverent deportment of the body; which admits not a wild & roving eye, a drouzy head, a chatting tongue, a rude and indecent posture; but com∣poses it self to such a site a may befit a pious soul in s••
religious an impoiment. Neither do we come as au∣thorized Judges to sit upon the Preacher, but as humble Disciples to sit at his feet.
REverence cannot but draw on Attention; We need not be bidden to hang on the lips of him whom we honour. It is the charge of the Spirit, Let him that hath an ear hear; Every one hath not an ear, and of those that have an ear, every one heareth not; The soul hath an ear as well as the body; if both these eares doe not meet together in one act, there is no hearing: Com∣mon experience tels us that when the minde is other∣wise
taken up, we doe no more hear what a man says, than if we had been deaf, or he silent. Hence is that first request of Abigail to David; Let thine handmaid speak to * 1.79 thine eares, and hear the words of thine handmaid; and Job so importunately urgeth his friends, Hear diligently my * 1.80 speech and my declaration with your ears. The outward ear may be open, and the in∣ward shut; if way be not made through both, we are deaf to spirituall things. Mine ear hast thou boared, or * 1.81 digged, saith the Psalmist; the vulgar reads it, my eares hast thou perfitted: Surely our ears are grown up with flesh; there is no passage for a perfit hearing of the voice of God, till hee have
made it by a spirituall per∣foration.
And now that the ear is made capable of good counsel, it doth as gladly receive it; taking in every good lesson, and longing for the next: Like unto the dry and chopped earth, which soaks in every silver drop, that fals from the clouds, and thirsteth for more; not suffering any of that precious liquor to fall beside it.
NEither doth the devout man care to satisfie his curiosity, as hearing only that hee might hear; but reducts all things to a sa∣ving use; bringing all hee
hears, home to his heart, by a self-reflecting application; like a practiser of the art of memory, referring eve∣ry thing to its proper place; If it be matter of comfort, There is for my sick-bed, There is for my outward losses, There for my droop∣ing under afflictions, There for the sense of my spiritual desertions; If matter of do∣ctrine, There is for my set∣tlement in such a truth, There for the conviction of such an error, There for my direction in such a practice; If matter of reproof, he doth not point at his neigh∣bour, but deeply chargeth himself; This meets with my dead-heartedness and secu∣rity, This with my worldly∣mindednesse, This with
my self-love and flattery of mine owne estate, This with my uncharitable censori∣ousnesse, This with my foo∣lish pride of heart, This with my hypocrisie, This with my neglect of Gods services, and my duty; Thus in all the variety of the holy passages of the Sermon, the devout minde is taken up with digesting what it hears; and working it self to a se∣cret improvement of all the good counsell that is deli∣vered, neither is ever more busie, than when it sits still at the feet of Christ. I cannot therefore approve the practice (which yet I see commonly received) of those, who think it no small argument of their Devoti¦on, to spend their time of
hearing, in writing large notes from the mouth of the Preacher; which, how∣ever it may be an help for memory in the future, yet cannot (as I conceive) but be some prejudice to our present edification; neither can the braine get so much hereby, as the heart loseth. If it be said, that by this means, an opportunity is gi∣ven for a full rumination of wholsome Doctrines after∣wards: I yeeld it, but with∣all, I must say that our after∣thoughts can never doe the work so effectually, as when the lively voice sounds in our ears, and beats upon our heart; but herein I submit my opinion to better judge∣ments.
THe food that is received into the soul by the ear, is afterwards chewed in the mouth thereof by memory, concocted in the stomack by meditation, and disper∣sed into the parts by confe∣rence and practise; True Devotion findes the grea∣test part of the work be∣hinde; It was a just answer that Iohn Gerson reports, gi∣ven * 1.82 by a Frenchman, who being askt by one of his neighbours if the Sermon were done; no saith he, it is said, but it is not done, nei∣ther will be, I fear, in hast. What are we the better if we hear and remember not? If we be such auditors as
the Jews were wont to call sieves, that retaine no moi∣sture that is poured into them? What the better if we remember, but think not seriously of what we hear; or if we practice not care∣fully what we think of? Not that which we hear is our own, but that which we carry away: although all memories are not alike, one receives more easily, a∣nother retains longer; It is not for every one to hope to attain to that ability, that he can goe away with the whole fabrick of a Sermon, and readily recount it unto others; neither doth God require that of any man, which he hath not given him; Our desires and endea∣vours may not be wanting
where our powers faile; It will bee enough for weak memories, if they can so lay up those wholsome counsells which they re∣ceive, as that they may fetch them forth when they have occasion to use them; & that what they want in the ex∣tent of memory, they supply in the care of their practice; Indeed that is it, wherein lies the life of all religious duties, and without which they are but idle formali∣ties; that which the Philo∣sopher said of all vertue, I must say of true godlinesse, that it consists in action; Our Saviour did not say, Blessed are ye if you know these things; But, If ye know these things, blessed are ye if ye doe them. The end of our desire
of the sincere milk of the Gospel, is, that we may grow thereby in the stature of all Grace, unto the fulnesse of * 1.83 God.
THe highest of all Gods services are his Sacra∣ments; which therefore re∣quire the most eminent acts of our Devotion. The Sa∣crament of initiation, which in the first planting of a Church is administred only to those of riper age and understanding, cals for all possible reverence, and reli∣gious addresses of the recei∣vers; wherein the Primi∣tive times were punctually observant, both for sub∣stance, and ceremony; now,
in a setled and perpetuated Church, in which the ver∣tue of the Covenant de∣scends from the parent to the child, there seems to be no use of our preparatory directions: Only, it is fit that our Devotion should call our eyes back, to what we have done in our infan∣cy, and whereto we are ever obliged; that our full age may carefully endeavour to make our word good, and may put us in minde of our sinfull failings. That other Sacrament of our spirituall nourishment, which our Sa∣viour (as his farewell) left us for a blessed memoriall of his death and passion, can never be celebrated with enough Devotion. Farre be it from us to come to this
feast of our God, in our common garments; the soul must be trimmed up, if we would be meet guests for the Almighty. The great Ma∣ster of the feast will neither abide us to come naked, nor ill clad: Away therefore, first with the old beastly ragges of our wonted cor∣ruptions: Due examination comes in first, and through∣ly searches the soul, and finds out all the secret nasti∣nesse, and defilements that it hides within it; and by the aid of true penitence, strips it of all those loath∣some clouts, wherewith it was polluted; Sin may not bee cloathed upon with grace; Joshuah's filthy gar∣ments * 1.84 must bee pluckt off, ere hee can be capable of
precious robes: Here may be no place for our sinfull lusts, for our covetous de∣sires, for our naturall infide∣lity, for our malicious pur∣poses, for any of our unhal∣lowed thoughts; The soul clearly devested of these and all other known cor∣ruptions, must in the next place in stead thereof, be furnished with such graces and holy predispositions, as may fit it for so heavenly a work. Amongst the graces requisite, Faith justly chal∣lengeth the first place, as that which is both most eminent, and most necessari∣ly presupposed to the profi∣table receit of this Sacra∣ment; for whereas the main end of this blessed banquet is the strengthening of our
faith, how should that re∣ceive strength, which hath not being? to deliver these sacred viands to an unbelee∣ver, is to put meat into the mouth of a dead man: Now therefore must the heart raise up it selfe to new acts of beleeving, and must lay faster hold on Christ, and bring him closer to the soul; more strongly apply∣ing to its self, the infinite me∣rits of his most perfect obe∣dience, & of his bitter death and passion; and erecting it self to a desire and expecta∣tion of a more vigorous and lively apprehension of its omnipotent Redeemer. Nei∣ther can this faith be either dead, or solitary; but is still really operative, and atten∣ded (as with other graces, so)
especially with a serious re∣pentance; whose wonder∣full power is, to undoe our former sins, and to mold the heart and life to a better obedience: A grace so ne∣cessary, that the want of it (as in extream corruption of the stomack) turnes the wholsome food of the soul into poison; An impenitent man therefore comming to Gods Board, is so far from benefiting himself, as that he eates his owne judgement: Stand off from this holy table, all yee that have not made your peace with your God; or that harbour any knowne sinne in your bo∣some; not to eat is uncom∣fortable, but to eat in such a state is deadly; yet rest not in this plea, that ye can∣not
come because yee are unreconciled; but (as yee love your souls) be recon∣ciled that you may come.
Another Grace necessari∣ly pre-required is charity to our brethren, and readinesse to forgive; For this is a communion, as with Christ the head, so with all the members of his mysticall body: This is the true Love∣feast of God our Saviour, wherein wee professe our selves inseparably united both to him and his; If there be more hearts than one at Gods Table, he will not own them; These holy elements give us an Em∣bleme of our selves: This bread is made up of many grains, incorporated into one masse; and this wine
is the confluent juice of ma∣ny clusters; neither doe we partake of severall loaves, or variety of liquors, but all eat of one bread, and drink of one cup. Here is then no place for rancour and ma∣lice; none for secret grudg∣ings and heart-burnings; Therefore, if thou bring thy gift to the Altar, and there * 1.85 remembrest that thy brother hath ought against the, Leave there thy gift, and go thy way; first bee reconciled to thy bro∣ther, and them come and offer thy gift.
Neither may we doe, as those two emulous Com∣manders of Greece did, who resolved to leave their spight behind them at Mount Athos, and to take it up again in their returne;
here must bee an absolute, and free acquitting of all the back-reckonings of our unkindnesse, that we may receive the God of peace into a cleare bosome.
BEsides these graces there are certaine holy predis∣positions so necessary that without them our soules can never hope to receive true comfort in this blessed Sacrament; whereof the first is an hungring and thirsting desire after these gracious means of our sal∣vation: What good will our meat doe us without an appetite? Surely without it, there is no expectation of
either relish, or digestion; as therefore those that are invited to some great feast, care first to seed their hun∣ger ere they feed their bo∣dy; labouring by exercise to get a stomach, ere they em∣ploy it; so it concerns us to do here: and, as those that are listlesse, and weak sto∣mached, are wont to whet their appetite with sharp sawces; so must wee by the tart applications of the law, quicken our desires of our Saviour here exhibited.
Could wee but see our sins, and our miseries by sin; Could wee see God frowning, and hell gaping wide to swallow us, wee should not need to bee bid∣den to long for our delive∣rer; and every pledge of his
favour would be precious to us.
Upon the apprehension of our need of a Saviour and so happy a supply ther∣of presented unto us, must needs follow a renewed act of true thankfulnes of heart to our good God, that hath both given us his dear Son to work our redemption, & his blessed Sacrament to seal up unto us our redemp∣tion thus wrought and pur∣chased; And with souls thus thankfully elevated unto God, we aproach with all reverence, to that heavenly Table, where God is both the Feast-master and the Feast. What intention of holy thoughts, what fervour of spirit, what depth of De∣votion must we now find in
our selves? Doubtlesse, out of heaven no object can be so worthy to take up our hearts. What a clear repre∣sentation is here of the great work of our Redemption? How is my Saviour by all my senses here brought home to my soul? How is his passion lively acted be∣fore mine eyes? For lo, my bodily eye doth not more truely see bread and wine, than the eye of my faith sees the body and bloud of my dear Redeemer; Thus was his sacred body torn and broken; Thus was his pre∣cious bloud poured out for me; My sins (wretched man that I am) helped thus to crucifie my Saviour; and for the discharge of my sins would he be thus crucified:
Neither did hee only give himselfe for me, upon the Crosse, but lo, both offers and gives himself to me in this his blessed institution; what had his generall gift been without this applica∣tion? Now my hand doth not more sensibly take, nor my mouth more really eate this bread, than my soule doth spiritually receive, and feed on the bread of life; O Saviour, thou art the living bread that came dome from heaven; Thy flesh is meat indeed, and thy bloud is drink indeed: Oh that I may so eate of this bread, that I may live for ever. He that commeth to thee, shall never hunger; he that be∣leeveth in thee, shall never thirst: Oh that I could now
so hunger, and so thirst for thee, that my soul could be for ever satisfied with thee; Thy people of old, were fed with Manna in the wilder∣nesse, yet they dyed; that food of Angels could not keep them from perishing; but oh, for the hidden Manna, which giveth life to the world, even thy bles∣sed self, give me ever of this bread, and my soule shall not dye but live: Oh the precious juice of the fruit of the Vine, where∣with thou refreshest my soul! Is this the bloud of the grape? Is it not rather thy bloud of the New Testa∣ment, that is poured out for me? Thou speakest, O Sa∣viour, of new wine that thou wouldest drink with
thy Disciples, in thy Fa∣thers Kindome, can there be any more precious and pleasant, than this, where∣with thou cheerest the be∣leeving soule? our palate is now dull and earthly, which shall then ex∣quisite and celestiall; but surely, no liquor can be of equall price or soveraignty with thy bloud; Oh how unsavory are all earthly de∣licacies to this heavenly draught! O God, let not the sweet taste of this spiri∣tuall Nectar ever goe out of the mouth of my soul; Let the cōfortable warmth of this blessed Cordiall ever work upon my soul, even till, and in, the last moment of my dissolution. Dost thou bid me, O Saviour, do
this in remembrance of thee? Oh, how can I for∣get thee? How can I enough celebrate thee for this thy unspeakable mercy? Can I see thee thus crucified be∣fore my eyes, and for my sake thus crucified, and not remember thee? Can I find my sins accessary to this thy death, and thy death meritoriously expiating all these my grievous sins, and not remember thee? Can I hear thee freely offering thy selfe to me, and feele thee graciously conveigh∣ing thy self into my soul, and not remember thee? I doe remember thee O Saviour; but oh that I could yet more effectually remember thee; with all the passionate affections of
a soul sick of thy love; with all zealous desires to glo∣rifie thee, with all fervent longings after thee, and thy salvation; I remember thee in thy sufferings, Oh doe thou remember me in thy glory.
HAving thus busied it self with holy thoughts in the time of the celebra∣tion, the devout soul breaks not off in an abrupt unman∣nerlinesse, without taking leave of the great master of this heavenly feast, but with a secret adoration, humbly blesseth God for so great a mercy, and heartily resolves and desires to walk worthy of the Lord Jesus, whom it
hath received, and to conse∣crate it selfe wholly to the service of him that hath so dearly bought it, and hath given it these pledges of its eternall union with him.
The Devout Soul hath thus supt in heaven, and returns home, yet the work is not thus done: after the elements are out of eye and use, there remains a dige∣stion of this celestiall food, by holy meditation; and now it thinks, Oh what a blessing have I received to day! no lesse than my Lord Jesus, with all his merits; and in and with him, the as∣surance of the remission of all my sins, and everlasting salvation: How happy am I, if I be not wanting to God & my self? How unworthy
shall I be, if I doe not strive to answer this love of my God and Saviour, in all hearty affection, and in all holy obedience?
And now after this hea∣venly repast, how do I feel my self? what strength, what advantage hath my faith gotten? how much am I nearer to heaven than be∣fore? how much faster hold have I taken of my blessed Redeemer? how much more firm and sensible is my in∣terest in him?
Neither are these thoughts, and this examination the work of the next instant onely, but they are such, as must dwell upon the heart; and must often solicite our memory, and excite our practise, that by this means
we may frequently renew the efficacy of this blessed Sacrament, and our souls may batten more and more, with this spiritu∣all nourishment, and may be fed up to eternall life.
THese are the genera∣lities of our Devo∣tion, which are of com∣mon use to all Christians; There are besides these certaine specialties of it, appliable to severall occa∣sions, times, places, per∣sons; For there are morn∣ing, and evening Devoti∣ons; Devotions proper to our board, to our closer, to our bed, to Gods day, to our
own; to health, to sicknesse, to severall callings, to recre∣ations; to the way, to the field, to the Church, to our home; to the student, to the souldier, to the Magistrate, to the Minister, to the hus∣band, wife, child, servant; to our owne persons, to our families; The severalties whereof, as they are scarce finite for number, so are most fit to to be left to the judgement, and holy mana∣ging of every Christian; nei∣is it to be imagined, that a∣ny soul which is taught of God, and hath any acquain∣tance with heaven, can be to seek in the particular ap∣plication of common rules to his own necessity or ex∣pedience.
The result of all is,
A devout man is he that ever sees the invisible, and ever trembleth before that God he sees; that walks e∣ver, here on earth, with the God of heaven; and still adores that Majesty with whom he converses; That confers hourly with the God of spirits in his own lan∣guage; yet so, as no familia∣rity can abate of his aw, nor fear abate ought of his love. To whom the gates of hea∣ven are ever open; that he may go in at pleasure to the throne of grace, & none of the Angelical spirits can of∣fer to challenge him of too much boldness: Whose eyes are well acquainted with those heavenly guardians, the presence of whom hee doth as truly acknowledge,
as if they were his sensible Companions. He is well known of the King of glo∣ry, for a daily sutor in the Court of heaven, and none so welcome there, as he: He accounts all his time lost that falls beside his God; and can be no more weary of good thoughts, than of happinesse.
His bosome is no harbour for any knowne evill; and it is a question whether hee more abhorres sin, or hell; His care, is to entertain God in a clear and free heart, and therefore he thrusts the world out of doors, and humbly beseeches God to welcome himself to his owne: He is truly dejected, and vile in his owne eyes: Nothing but hell is lower
than he; every of his slips are hainous, every trespasse is aggravated to rebellion; The glory and favours of God heighten his humilia∣tion; He hath lookt down to the bottomlesse deep, and seen with horror what he deserved to feel everla∣stingly; His cries have been as strong, as his fears just; and he hath found mercy more ready to rescue him, than he could be importu∣nate: His hand could not be so soon put forth as his Sa∣viours, for deliverance. The sense of this mercy hath raised him to an unspeak∣able joy, to a most fervent love of so dear a Redee∣mer; that love hath knit his heart to so meritorious a deliverer, and wrought a
blessed union betwixt God and his soul. That union can no more be severed from an infinite delight, than that delight can bee severed from an humble, & cheerfull acquiescence in his munificent God; And now, as in an heavenly freedome, he pours out his soul into the bosome of the Almigh∣ty, in all faithfull sutes for himself and others; so, he en∣joyes God in the blessings received, and returns all zealous prayses to the gi∣ver.
He comes reverently to the Oracles of God, and brings not his eye, but his heart with him; not careles∣ly negligent in seeking to know the revealed will of his Maker, nor too busily
inquisitive into his deep counsels; not too remisse in the letter, nor too peremp∣tory in the sense: gladly comprehending what hee may, and admiring what he cannot comprehend. Doth God call for his ear? He goes awfully into the holy presence and so hears, as if he should now hear his last: Latching every word that drops from the Preachers lips, ere it fall to the ground, and laying it up carefully where hee may be sure to fetch it. Hee sits not to cen∣sure, but to learn, yet specu∣lation and knowledge is the least drift of his labour; No∣thing is his own but what he practiseth. Is he invited to Gods feast? he hates to come in a soul and slovenly dresse;
but trims up his soul, so, as may be fit for an heavenly guest: Neither doth he leave his stomach at home cloyed with the world, but brings a sharp appetite with him; and so feeds as if he meant to live for ever. All earthly Delicates are unsavory to him, in respect of that cele∣stiall Manna: Shortly, he so eates and drinks, as one that sees himself set at Table with God, and his Angels; and rises and departs full of his Saviour; and in the strength of that meal walks vigorously and cheerfully on towards his glory. Final∣ly, as he well knows that he lives, and moves, and hath his being in God, so he re∣fers his life, motions, and be∣ing wholly to God; so act∣ing
all things, as if God did them by him, so using all things, as one that enjoyes God in them; and in the mean time so walking on earth, that he doth in a sort carry his heaven with him.
Dr. Preston
Psa. 19 1, 2
Psa. 104. 24.
Cant. 5. 6.
Psa. 41. 4.
79. 8.
130 3.
94. 11.
3. 7.
89. 48.
109. 21.
86. 4.
Psal. 71. 10.
86. 11.
70. 6.
60. 11.
71. 23.
31. 17.
40. 14.
5. 8.
119. penult.
68. 35.
92. 5.
71. 17.
18. 47.
Psa. 63. 4.
145. 10.
04. 25.
18. 31.
20. 5.
107. 8.
31. 21.
9. 10.
16. 12.
8. 4.
115. 1.
Psal. 19. 1.
74. 17.
97. 11.
36. 9.
39. 5.
93. 5.
Psa. 139. 11
139. 2.
51. 7.
17. 5.
90. 12.
39. 5.
Luk. 11. 25
Wisd. 1. 4.
Psa. 26. 6.
Ecl. 10.
Esa. 66. 2.
Gen. 18. 27
Pro. 30. 2.
Mat. 3. 11.
Ephes. 3. 8.
Job 38.
Phil. 2. 6, 7, 8, &c.
Rom. 5. 1.
Ps. 103. 8.
Ps. 116. 12, 13.
Ps. 119. 18, 21, &c.
Phil. 1. 21.
Gal. 2. 20.
Cant. 2. 16.
Cant. 4. 9. 6. 4, 5.
Cant. 5. 10.
8. 6.
2. 5.
Psal. 116. Rom. 3. 4
Psal. 119. 8.
Carolus Bor romaeus.
Acts 19. 35.
Eccles. 5. 1.
Judg. 3. 20.
2 Cor. 5. 20
Acts 10. 33.
1 Sam. 25. 24.
Job 13. 17.
Psa. 40. 6.
Serm. ad Eccles. cau∣telam.
1 Pet. 2. 2. Eph. 3. 9.
Zach. 3.
Mat. 5. 23.