SECT. I.

DEvotion is the life of Religion, the very soul of Piety, the highest imploi∣ment of grace; and no other then the prepossession of heaven by the Saints of God here upon earth; every improve∣ment whereof is of more advan∣tage and value to the Christian soule, then all the profits and contentments which this world can afford it.

There is a kind of Art of De∣votion (if we can attain unto it) whereby the practice thereof may be much advanced: Wee Page  2 have known indeed some holy souls, 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 mea∣sure of perfection this way; which yet might have been much expe∣dited, and compleated, by those helps, which the greater illumi∣nation and experience 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 commendable skill, whom yet the Fence-schoole might have raised to an higher pitch of cun∣ning: As nature is perfited, so grace is not a little furthered, by Art; since it pleaseth the wis∣dome of God, to work ordina∣rily upon the soul, not by the immediate power of miracle, but Page  3 in such methods, and by such means, as may most conduce to his blessed ends. It is true, that our good motions come from the Spirit of God; neither is it lesse true, that all the good coun∣sails of others proceed from the same Spirit; and that good Spi∣rit cannot be crosse to itselfe; he therefore that infuses 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.

SECT. II.

II you tell me (by way of in∣stance in a particular act of Devotion) that there is a gift of prayer, and that the Spirit of God is not tyed to rules; I yeeld both these; but withall, I must say there are also helps of pray∣er, Page  4 and that we must not expect immediate inspirations: I finde the world much mistaken in both; They think that man hath the gift of prayer, that can ut∣ter the thoughts of his heart roundly unto God, that can ex∣presse himselfe smoothly in the phrase of the holy Ghost, and presse God with most proper words, and passionate vehe∣mence: And surely this is a com∣mendable faculty, wheresoever it is: but this is not the gift of prayer; you may call it, if you will, the gift of Elocution. Doe we say that man hath the gift of pleading, that can talk eloquent∣ly at the Barre, that can in good termes loud and earnestly impor∣tune the Judge for his Client; and not rather he that brings the strongest reason, and quotes his books, and precedents with most truth, and clearest evidence, so as may convince the Jury, and perswade the Judge? Doe we Page  5 say he hath the gift of preaching, that can deliver himselfe in a flowing manner of speech, to his hearers, that can cite Scriptures, or Fathers, that can please his auditory with the flowers of Rhetorick; or rather, he, that can divide the Word aright, in∣terpret it soundly, apply it judi∣ciously, put it home to the con∣science, speaking in the evidence of the Spirit, powerfully con∣vincing the gainsayers, comfor∣ting the dejected, and drawing every soul nearer to heaven? The like must we say for prayer; the gift whereof he may be truly said to have, not that hath the most rennible tongue, (for pray∣er is not so much a matter of the lips, as of the heart) but he that hath the most illuminated appre∣hension of the God to whom he speaks, the deepest sense of his own wants, the most eager long∣ings after grace, the ferventest desires of supplyes from heaven; Page  6 and in a word, whose heart sends up the strongest groans and cries to the Father of mercies.

Neither may we look for En∣thusiasmes, and immediate inspi∣rations; putting our selves upon Gods Spirit, in the solemn exer∣cises of our invocation, without heed, or meditation; the dange∣rous inconvenience whereof hath been too often found in the rash, and unwarrantable expressions, that have fallen from the mouths of unwary suppliants; but we must addresse our selves with due preparation, to that holy work; we must digest our suits; and fore-order our supplications to the Almighty; so that there may be excellent and necessary use of meet rules of our Devotion.

He, whose Spirit helps us to pray, and whose lips taught us how to pray, is an alsufficient example for us: all the skill of men, and Angels, cannot afford a more exquisite modell of sup∣plicatory Page  7 Devotion, then that blesser Saviour of ours gave us in the mount; led in by a divine, and heart-raising preface, carried out with a strong and heavenly enforcement; wherein an awfull compellation makes way for pe∣tition; and petition makes way for thanksgiving; the petitions marshalled in a most exact order, for spirituall blessings, which have an immediate concernment of God, in the first place; then for temporall favours, which concern ourselves, in the second; so punctuall a methode had not been observed by him that hea∣reth prayers, if it had been all one to him, to have had our De∣votions confused, and tumultu∣ary.

SECT. III.

THere is commonly much mistaking of Devotion as if Page  8 it were nothing but an act of vo∣call prayer, expiring with that holy breath, and revived with the next task of our invocation; which is usually measured of ma∣ny, by frequence, length, smooth∣nesse of expression, lowdnesse, vehemence; Whereas, indeed, it is rather an habituall dispositi∣on of an holy soul, sweetly con∣versing with God, in all the forms of an heavenly (yet awful) familiarity; and a constant inter∣tainment of ourselves here be∣low with the God of spirits, in our sanctifyed thoughts, and af∣fections; One of the noble exer∣cises whereof, is our accesse to the throne of grace in our pray∣ers; whereto may be added, the ordering of our holy attendance upon the blessed word and sacra∣ments of the Almighty: Nothing hinders therefore, but that a stammering suppliant may reach to a more eminent devotion, then he that can deliver himselfe Page  9 in the most fluent and pathetical forms of Elocution; and that our silence may be more devout then our noise. We shall not need to send you to the Cels or cloysters for this skill; although it will hardly be beleeved, how far some of their contemplative men have gone in the Theory hereof; Per∣haps, like as Chymists give rules for the attaining of that Elixir, which they never found; for sure they must needs fail of that per∣fection they pretend, who erre commonly in the object of it, always in the ground of it, which is faith; stripped, by their opini∣on, of the comfortablest use of it, certainty of application.

SECT. IV.

AS there may be many re∣semblances betwixt Light and Devotion, so this one espe∣cially, that as there is a light Page  10 universally diffused through the ayre, and there is a particular recollection of light into the bo∣dy of the sun, and starres; so it is in Devotion; There is a generall kind of Devotion that goes through the renewed heart and life of a Christian, which we may term Habituall, and Virtuall; and there is a speciall, and fixed ex∣ercise of Devotion, which wee name Actuall.

The soul that is rightly affect∣ed 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 performance whereof, it is requisite first, that the heart be setled in a right apprehension of our God; with∣out which, our Devotion is not thanklesse only, but sinfull: With Page  11 much labour therefore, and agi∣tation of a mind illuminated from above, we must find our selves wrought to an high, aw∣full, adorative, and constant con∣ceit of that incomprehensible Majesty, in whom we live, and move, and are; One God, in three most glorious Persons, in∣finite in wisdome, in power, in justice, in mercy, in providence, in al that he is, in al that he hath, in all that he doth; dwelling in light inaccessible, attended with thousand thousands of Angels; whom yet we neither can know, (neither would it avail us if we could) but in the face of the e∣ternall Son of his Love, our bles∣sed 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 in∣finite Deity, whereto it is inse∣parably united; in and by him, Page  12 (made ours by a lively Faith) finding our persons, and obedi∣ence accepted, expecting our full redemption, and blessednesse. Here, here must our hearts be un∣removeably fixed; In his light must we see light: no cloudy oc∣currences of this world, no bu∣sie imployments, no painfull suf∣ferings must hinder us from thus seeing him that is invisible.

SECT. V.

NEither doth the devout heart see his God aloof off, as dwelling above, in the circle of heaven, but beholds that infi∣nite Spirit really present with him; The Lord is upon thy right hand, saith the Psalmist; Our bo∣dily eye doth not more certain∣ly see our own flesh, then the spirituall eye sees God close by us; Yea, in us; A mans own soul is not so intimate to himselfe, as Page  13 God is to his soul; neither doe we move by him only, but in him: What a sweet conversation therefore, hath the holy soule with his God? What heavenly conferences have they two, which the world is not privy to; whiles God entertaines the soule with the divine motions of his Spirit; the soul entertains God with gracious compliances? Is the heart heavy with the grievous pressures of affliction? the soule goes in to his God, and pours out it self before him in earnest be∣moanings, and supplications; the God of mercy ansers the soul again, with seasonable refresh∣ings of comfort: Is the heart se∣cretly wounded and bleeding with the conscience of some sin? it speedily betakes it self to the great Physitian of the soul, who forthwith applies the balme of Gilead for an unfailing and pre∣sent cure: Is the heart distracted with doubts? the soul retires to Page  14 that inward Oracle of God for counsail, he returns to the soul an happy setlement of just reso∣lution: Is the heart deeply affe∣cted with the sense of some spe∣cial favour from his God? the soul breaks forth into the passi∣onate voice of praise and thanks∣giving; God returns the pleasing testimony of a cheerfull accepta∣tion: Oh blessed soul, that hath a God to go unto upon all occasi∣ons; Oh infinite mercy of a God, that vouchsafes to stoop to such intirenesse with dust and ashes. It was a gracious speech of a * worthy Divine upon his death∣bed, now breathing towards hea∣ven, that he should change his place, not his company: His con∣versation was now before-hand with his God, and his holy An∣gels; the only difference was, that he was now going to a more free and full fruition of the Lord of life, in that region of glory above, whom he had truely Page  15 (though with weaknesse and im∣perfection) enjoyed in this vale of tears.

SECT. VI.

NOw, that these mutuall re∣spects may bee sure not to cool with intermission, the de∣vout heart takes all occasions both to think of God, and to speak to him. There is nothing that he sees, which doth not bring God to his thoughts. In∣deed there is no creature, wher∣in there are not manifest foot∣steps of omnipotence; Yea, which hath not a tongue to tell us of its Maker. The heavens de∣clare * the glory of God, and the firmament sheweth his handy∣work; One day telleth another, and one night certifieth another: Yea, O Lord, how manifold are thy works! in wisedome hast thou * made them all: The earth is full Page  16 of thy riches, so is the great and wide sea, where are things creep∣ing innumerable, both small and great beasts: Every herbe, flower, spire of grasse, every twigge and leafe; every worm and flye; every scale and feather; every billow and meteor, speaks the power and wisdome of their infinite Crea∣tor; Solomon sends the slug∣gard to the Ant; Esay sends the Jews to the Oxe and the Asse; Our Saviour sends his Disciples to the Ravens, and to the Lil∣lies of the field; There is no creature of whom we may not learn something; we shall have spent our time ill in this great school of the world, if in such store of Lessons, we be non∣proficients in devotion. Vain Idolaters make to themselves i∣mages of God, wherby they sin∣fully represent him to their thoughts and adoration; could they have the wit and grace to Page  17 see it, God hath taken order to spare them this labour, in that he hath stamped in every crea∣ture such impressions of his infi∣nite power, wisdome, goodnes, as may give us just occasion to worship and praise him with a safe and holy advantage to our souls: For the invisible things of God from the Creation of the world, are clearly seen, being un∣derstood 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 reade 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 suffici∣ent matter to glorifie him. Who can be so stupide as not to take notice of the industry of the Page  18 Bee, the providence of the Ant, the cunning of the Spider, the reviving of the Flye, the worms indeavour of revenge, the subtil∣ty of the Fox, the sagacity of the hedge-hog; the innocence and profitablenesse of the sheep, the laboriousnesse of the Oxe, the obsequiousnesse of the Dog, the timerous shifts of the Hare, the nimblenesse of the Dear, the generosity of the Lion, the cou∣rage of the Horse, the fiercenesse of the Tiger; the cheerfull mu∣sick of Birds, the harmlesnesse of the Dove, the true love of the Turtle, the Cocks observation of time, the Swallows archite∣cture; shortly, (for it were easie here to be endlesse) of the seve∣rall qualities, and dispositions of every of those our fellow∣creatures, with whom we con∣verse on the face of the earth; and who that takes notice of them, cannot fetch from every act, and motion of theirs, some Page  19 monition of duty, and occasion of devout thoughts? Surely, I fear many 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, learned to ascribe more glory to our Creator; I doubt those crea∣tures, if they could exchangetheir brutality with our reason, being now so docible as to learn of us so far as their sense can reach, would approve themselves bet∣ter scholars to us, then we have been unto them.

Withall, I must adde that the devout soul stands not always in need of such outward moni∣tors, but finds within it self, suffi∣cient incitements to raise up it self to a continuall minding of God; and makes use of them ac∣cordingly; and, if at any time, being taken up with importu∣nate Page  20 occasions of the world, it finds God missing but an hour, it chides it self for such neglect, and sets it self to recover him with so much more eager affecti∣on: as the faithfull Spouse in the Canticles, when she finds him * whom her soul loved, with∣drawn from her for a season, puts her self into a speedy search after him, and gives not over till she have attained his presence.

SECT. VII.

NOw as these many monitors both outward and inward, must elevate our hearts very frequently, to God; so those raised hearts must not entertain him with a dumb contemplation, but must speak to him in the language of spirits: All occasi∣ons therefore must be taken of sending forth pious and heaven∣ly Page  21 ejaculations to God; The devout soul may doe this more then an hundred times a day, without any hinderance to his speciall vocation: The Hus∣wife at her Wheel, the Weaver at his Loom, 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 bu∣fiest imployment; For, the soul 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 be either at large, or Occasionall: At large, such as those of old Jacob, O Lord I have waited for thy salvation; or that of David, O save me for thy mercies sake: And these, either in matter of Humiliation, or of Imploration, or of Thanks∣giving. In all which, we cannot Page  22 follow a better pattern then 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. Oh remē∣ber * not my old sins, but have mercy upon me. If thou wilt be extream to * mark what is done amisse, O Lord who may abide it? Lord thou knowest the thoughts of man that * they are but vain; O God, why * abhorrest thou my soul, and hidest thy face from me?

In way of Imploration. Vp * Lord, and help me O God; Oh let my heart be sound in thy sta∣tutes, * that I be not ashamed. Lord, * where are thy old loving mercies? Oh deliver me, for I am helplesse, and my heart is wounded within me. Comfort the soul of thy ser∣vant, * for unto thee, O Lord, due I lift up my soul. Goe not far from * me O God. O knit my heart unto thee that I may fear thy Name. Page  23 Thou art my helper and redeemer, * O Lord make no long tarrying. Oh be thou my help in trouble, for * vain is the help of man. Oh guide * me with thy counsell, and after that receive me to thy glory. My * time is in thy hand, deliver me from the hands of mine enemies. Oh withdraw not thy mercy from * me, O Lord. Lead me, O Lord, in thy righteousnesse because of * mine enemies. O let my soul live, * and it shall praise thee.

In way of Thankesgiving: Oh * God, wonderfull art thou in thine holy places. Oh Lord, how glorious * are thy works! and thy thoughts are very deep. Oh God, who is like * unto thee! The Lord liveth, and * blessed be my strong helper. Lord, thy loving kindnesse is better then life it self. All thy works praise * thee, O Lord, and thy Saints give thanks unto thee. Oh how mani∣fold * are thy works! in wisedome hast thou made them all. Who is * God but the Lord, and who hath Page  24 any strength except our God? We * will rejoyce in thy salvation, and triumph in thy Name, O Lord. Oh that men would praise the * Lord for his goodnesse. Oh how plentifull is thy goodnesse, which thou hast laid up for them that fear thee! Thou Lord hast never * failed them that seek thee. In thy presence is the fulnesse of joy, and * at thy right hand there is pleasure for evermore. Lord, what is man that thou art mindful of him? Not * unto us Lord, not unto us, but unto * thy Name give the praise.

SECT. VIII.

OCcasionall Ejaculations are such, as are moved upon the presence of some such ob∣ject as carries a kinde of relati∣on or analogy to that holy thought which we have enter∣tained. Of this nature I finde that, which was practised in Page  25 S. Basils time; that, upon the lighting of candles, the manner was to blesse God in these words, Praise be to God the Fa∣ther, and the Son, and the Holy Ghost; which that Father says was anciently used; but who was the Authour of it he pro∣fesseth to be unknown: to the same purpose was the Lucerna∣rium, which was a part of the evening office of old; For which there may seem to be more colour of reason, then for the ordinary fashion of appre∣cation, upon occasion of our sneesing; which is expected, and practised by many, out of civi∣lity: 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, howsoe∣ver in this, or any other pra∣ctice, which may seem to carry with it a smack of superstition, our devotion may be groundless Page  26 and unseasonable, yet nothing hinders but that we may take just and holy hints of raising up our hearts to our God. As when vve doe first look forth, and see the heavens over our heads, to think, the Heavens declare thy * glory, O God. When we see the day breaking, or the Sun rising, The day is thine, and the night is * thine, thou hast prepared the light and the Sun. When the light shines in our faces, Thou deckest * thy self with light as with a gar∣ment; or, Light is sprung up for * the righteous. When we see our Garden imbellisht with flowers, The earth is full of the goodnesse * of the Lord. When we see a rough sea, The waves of the sea rage horribly, and are mighty; but * the Lord that dwelleth on high, is mightier then they. When we see the darknesse of the night, The * darknesse is no darknesse with thee. When we rise up from our bed, or our seat, Lord thou knowest Page  27 my down-sitting, and my uprising; * thou understandest my thoughts afar off. When we wash our hands, Wash thou me, O Lord, and * I shall be whiter then snow. When we are walking forth, Oh hold thou up my goings in thy paths, * that my footsteps slip not. When we hear a passing bell: Oh teach * me to number my days, that I may apply my heart to wisdome: or, Lord, let me know my end, and * the number of my days.

Thus may we dart out our holy desires to God, upon all occasions; Wherein, 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 continu∣all acknowledgement of him, and acquaintance with him; and, on the other side, that they be not so over-frequent in their perpetuall reiteration, as that they grow to be (like that of Page  28 the Romish votaries) fashiona∣ble; which if great care be not taken, will fall out, to the utter frustrating of our Devotion. Shortly, let the measure of these devout glances be, the preserving our hearts in a constant ten∣dernesse, and godly disposition; which shall be further actuated 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 main busi∣nesses wherein God accounts his service, here below, to con∣sist; The first is, our addresse 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 Sacra∣ments; In all which there is place and use for a setled Devotion.

SECT. IX.

TO begin with the first work of our actuall, and enlarged Devotion: Some things are pre-required of us, to make us capable of the comfortable per∣formance of so holy and hea∣venly a duty; namely, that the heart be clean first, and then that it be clear: clean from the defilement of any known sin; clear from all intanglements and distractions: What doe we in our prayers, but converse vvith the Almighty? and either carry our souls up to him, or bring him down to us? now, it is no hoping, that we can enter∣tain God in an impure heart: Even we men loath a nasty and sluttish lodging; how much more will the floly God abhorre an habitation spiritually filthy? I finde that even the unclean spi∣rit Page  30 made that a motive of his repossession, that he found the house swept and garnished: Satans * cleanlinesse is pollution; and his garnishment, disorder and wickednesse; without this he findes no welcome; Each spi∣rit looks for an entertainment answerable to his nature; How much more will that God of spirits, who is purity it self, look to be harboured in a cleanly room? Into a malicious soul * wisdome shall not enter, nor dwell in the body that is subject unto sin; What friend would be pleased that we 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 absolute, and essentiall Goodnesse: His pure eyes cannot endure the sight of sin; neither can he en∣dure Page  31 that the sinner should come within the sight of him; A∣way from me, ye wicked, is his charge, both here, and hereafter. It is the priviledge and happi∣nesse of the pure in heart, that they shall see God; see him both in the end, and in the way; in∣joying the vision of him, both in grace, and in glory: this is no object for impure eyes: Descend into thy self therefore, and ran∣sack 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 any iniqui∣ty found lurking in the secret corners thereof, drag it out and abandon it; and when thou hast done, that thy fingers may retain no pollution, say with the holy Psalmist; I will wash 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, Page  32 with unclean 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 abominable. And if a beast touch the Mount, it shall die.

SECT. X.

AS the soul must bee clean from sin, so it must be clear and free from distractions. The intent of our devotion is to welcome God to our hearts; now where shall we entertain him, if the rooms be full thron∣ged with cares, and turbulent passions? The Spirit of God will not endure to be crowded up together with the vvorld in our strait lodgings; An holy vacuity must make way for him in our bosomes. The divine pattern of Devotion, in whom the Godhead dwelt bodily, re∣tires Page  33 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 we have the clogges of earthly cares hanging at our heels! Yea, not onely must there be a shutting out of all distractive cares, and passions, which are professed e∣nemies to our quiet conversing with God in our Devotion, but there must be also a denudation of the minde from all those i∣mages of our phantasie (how pleasing soever) that may carry our thoughts aside from those better objects: We are like to foolish children, who when they should be stedfastly looking on their books, are apt to gaze af∣ter every butterfly, that passeth by them; here must be therefore a carefull intention of our thoughts, a restraint from all vain, and idle rovings, and an Page  34 holding our selves close to our divine task: Whiles Martha is troubled about many things, her devouter sister, having chosen the better part, plies the one thing necessary, which shall never be taken from her; and whiles Mar∣tha would feast Christ with bo∣dily fare, she is feasted of Christ with heavenly delicacies.

SECT. XI.

AFter the heart is thus clean∣sed, and thus cleared, it must be in the next place decked with true humility, the cheapest, yet best ornament of the soul. If the wise man tel us, that pride is the * beginning of sin; surely, all graci∣ous dispositions must begin in humility. The foundation of all high and stately buildings must be laid low: They are the lowly valleys that soak in the showers of heaven, which the steep hils Page  35 shelve off, and prove dry and fruitlesse. To that man will I look * (saith God) that is poor, and of a contrite spirit, and trembleth at my Word: Hence it is, that the more eminent any man is in grace, the more he is dejected in the sight of God; The father of * the faithfull comes to God under the style of dust and ashes: David under the style of a worm and no man: Agur the son of Jakeh, under * the title of more brutish then any man; and one that hath not the un∣derstanding of a man: John Bap∣tist, * as not worthy to carry the shooes of Christ after him; Paul, * as the least of Saints, and chief of sinners: On the contrary, the more vile any man is in his own eies, 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 higher it riseth. When therefore we would appear before God, in our so∣lemn Page  36 devotions, we must see that we empty our selves of all proud conceits, and find our hearts ful∣ly convinced of our own vile∣nesse, yea nothingnesse in his sight. Down, down with all our high thoughts; fall we low before our great and holy God; not to the earth only, but to the very brim of hell, in the conscience of our own guiltinesse; for though the miserable wretchednesse of our nature may be a sufficient cause of our humiliation, yet the consideration of our detestable sinfulnes is that which will de∣presse us lowest in the sight of God.

SECT. XII.

IT is fit the exercise of our De∣votion should begin in an humble confession of our unwor∣thinesse. Now for the effectuall furtherance of this our self-de∣jection, Page  37 it wil be requisite to bend our eyes upon a threefold ob∣ject; To look inward into our selves, upward to heaven, down∣wards to hell. First, to turn our eyes into our bosomes, and to take a view (not without a se∣cret self-loathing) of that world of corruption that hath lyen hidden there; and thereupon to accuse, arraign, and condemn our selves before that awfull Tribunall of the Judge of hea∣ven, and earth; both of that o∣riginall pollution, which wee have drawn from the tainted loyns of our first parents; and those innumerable actuall wick∣ednesses derived there-from; which have stayned our persons and lives. How can we be but throughly humbled, to see our souls utterly overspread with the odious and abominable le∣prosie of sin: We finde that Vzziah bore up stoutly a while, against the Priests of the Lord, Page  38 in the maintenance of his sacri∣legious presumption, but when he saw himself turn'd Lazar, on the suddain, he is confounded in himself, and in a depth of shame hastens away from the presence of God to a sad, and penitentiall retirednesse. Wee should need no other argu∣ments to loath ourselves, then the sight of our own faces, so miserably deformed with the nasty and hatefull scurfe of our iniquity: Neither onely 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 hainousnesse. Alas, Lord, any one sin is able to damn a soul; I have committed many, yea numberlesse: they have not pos∣sessed me single, but, as that evill spirit said, their name is Legion; neither have I committed these Page  39 sins once, but often; Thine An∣gels (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 ap∣pear? neither have I only done them in the time of my igno∣rance, but since I received suffi∣cient illumination from thee; It is not in the dark 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 ships of my weaknesse, but the bold miscarriages of my pre∣sumption; neither have I of∣fended out of inconsideration, and inadvertency, but after and against the checks of a remurmu∣ring conscience; after so many gracious warnings, and fatherly admonitions, after so many fear∣full examples of thy judgements, after so infinite obligations of thy favors.

Page  40 And thus having look't in∣ward into ourselves, and taken an impartiall view of our own vilenesse, it will be requisite to cast our eyes upward unto hea∣ven, and there to see against whom we have offended; even against an infinite Majesty, and power, an infinite mercy, an in∣finite 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 moved; who hath shut up the sea with bars and doors, and said, * Hitherto shalt thou come and no further, and here shalt thou stay thy proud waves; who doth whatsoever he will in heaven and in earth; who commandeth the Devils to their chains, able therefore to take infinite venge∣ance on sinners. That mercy of God the Father, who gave his own Son out of his bosome for our redemption; That mercy of Page  41 God the Son, who, thinking it * no robbery to be equall unto God, for our sakes made him∣self of no reputation, and took upon him the form of a ser∣vant; and being found in fashi∣on as a man, humbled himself, 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 sealed to my soul the benefit of that blessed redemption; Lastly, that justice of God, which as it is infinitely displeased with eve∣ry sin, so will be sure to take in∣finite vengeance on every impe∣nitent sinner.

And from hence it will be fit and seasonable for the devout soul, to look downward into that horrible pit of eternal con∣fusion; & there to see the dread∣full, unspeakable, unimaginable torments of the damned; to re∣present unto it self the terrors of Page  42 those everlasting burnings; the fire and brimstone of that in∣fernal Tophet; the merciless and unweariable tyranny of those hellish executioners; the shrieks, and howlings, and gnashings of the tormented; the unpitiable, interminable, unmitigable tor∣tures of those ever-dying, and yet never-dying souls. By all which, we shall justly affright our selves into a deep sense of the dangerous and wofull con∣dition wherein we lye in the state of nature and impenitence, and shall be driven with an holy eagernesse to seek for Christ, the Son of the ever-living God, our blessed Mediatour; in and by whom onely, 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 souls from the hand of the ne∣thermost hell.

SECT. XIII.

IT shall not now need, or boot to bid the soul which is truly apprehensive of all these, to sue importunately to the Lord of life for a freedome, and rescue from these infinite pains of eter∣nall death, to which our sins have forfaited it; and for a present happy recovery of that favour, which is better then life. Have we heard, or can we imagine some hainous Malefactor, that hath received the sentence of death, and is now bound hand, and foot, ready to be cast into a den of Lyons, or a burning fur∣nace, with what strong cryes, and passionate obsecrations he plies the Judge for mercy? we may then conceive some little image of the vehement suit, and strong cryes of a soul truly sensible of the danger of Gods wrath deser∣ved Page  44 by his sin, and the dreadfu• consequents of deserved immi∣nent damnation; Although wha• proportion is there betwixt • weak creature, and the Almigh∣ty; betwixt a moment, and eter∣nity?

Hereupon therefore followe• a vehement longing (uncapabl• of a denyall) after Christ; an• fervent aspirations to that Savi∣our, by whom only we receive a full and gracious deliverance from death and hell; and a full pardon and remission of all ou• sins; and, if this come not the sooner, strong knockings at the gates of heaven, even so lou• that the Father of mercies can∣not but heare and open: Neve• did any contrite soul beg of God, that was not prevented by his mercy; much more doth he con∣descend when he is strongly in∣treated; our very intreaties are from him, he puts into us those desires which he graciously an∣swers; Page  45 now therefore 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 thoroughly humbled; Feare not, thou shalt not dye but live. Be of good cheer, thy sins are forgiven thee. Here therefore comes in that di∣vine grace of Faith, effectually apprehending Christ the Saviour, and his infinite satisfaction and merits; comfortably applying all the sweet promises of the Gospell; clinging close to that all-sufficient Redeemer; and in his most perfect obedience em∣boldning it self, to challenge a freedome of accesse to God, and confidence of appearance before the Tribunall of heaven; and now the soul clad with Christs righteousnesse, dares look God in the face, and can both chal∣lenge and triumph over all the powers of darknesse: For, being Page  46 justified by faith, we have peace * with God through Jesus Christ our Lord.

SECT. XIV.

BY how much deeper the sense of our misery and danger is, so much more welcome and joy∣full is the apprehension of our deliverance; and so much more thankfull is our acknowledge∣ment of that unspeakable mercy: The soul therefore that is truly sensible of this wonderfull good∣nesse of it's God; as it feeles a marvellous joy in it self, so it can∣not but break forth into cheer∣full and holy (though secret) gra∣tulations: The Lord is full of * compassion, and mercy, long suffe∣ring, and of great goodnesse; he keepeth not his anger for ever; he hath not dealt with me after my sins, nor rewarded me after mine * iniquities: What shall I render un∣to Page  47 the Lord for all his benefits to∣wards me? I will take the cup of salvation, and call upon the Name of the Lord. I will thank thee, for * thou hast heard me, and hast not given me over to death, but art become my salvation. O speak good of the Lord all ye works of his; Praise thou the Lord, O my soul.

SECT. XV.

THe more feelingly the soul apprehends, and the more thankfully it digests the favours of God in it's pardon, and deli∣verance, 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 hea∣venly acquaintance and entire∣nesse grows betwixt God, and it; and now that love which was but a spark at first, grows into a flame, and wholly takes Page  48 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 divine thoughts, concerning the means of our freedome & deliverance. And here, offers it self to us that bottomlesse 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 ransomed; where none will befit us but admiring and adoring notions. We shall not disparage you, O ye blessed An∣gels, and Archangels of heaven, if we shall say, ye are not able to look into the bottome of this divine love, wherewith God so loved the world that he gave his onely begotten Son, that whosoever beleeveth in him should not perish, but have e∣verlasting life: None, oh, none can comprehend this mercy, but Page  49 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 creatures, that had de∣spighted thee, that had no mo∣tive for thy favour but deformi∣ty, misery, professed enmity? It had been mercy enough in thee, that thou didst not damn the world, but that thou shouldst love it, is more then mercy. It was thy great goodness to for∣bear the acts of just vengeance to the sinfull world of man, but to give unto it tokens of thy love, is a favour beyond all expressi∣on: The least gift from thee had been more then the world could hope for; but that thou shouldst not stick to give thine onely be∣gotten Son, the Son of thy love, the Son of thine essence, thy co∣equall, coeternall Son, who was more then ten thousand worlds, to redeem this one for∣lorn Page  50 world of sinners, is love a∣bove 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 died and perished everlastingly? yet so infinite was thy loving mercy, that thou wouldest rather give thy onely Son out of thy bo∣some, then that there should not be a redemption for beleevers.

Yet, O God, hadst thou sent down thy Son to this lower re∣gion of earth, upon such terms, as that he might have brought down heaven with him, that he might have come in the port and Majesty of a God, cloathed with celestiall glory, to have dazeled our eyes, and to have drawn all hearts unto him; this might have seemed, in some measure, to have sorted with his divine magnifi∣cence; But thou wouldst have him to appear in the wretched Page  51 condition of our humanity: Yet, even thus, hadst thou sent him into 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 com∣manded 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 greatnesse; but thou wouldst have him come in the despised form of a servant: And thou, O blessed Jesu, wast accordingly willing, for our sakes, to submit thy self to na∣kednesse, hunger, thirst, weari∣nesse, temptation, contempt, betraying, agonies, scorn, buffe∣ting, scourgings, distention, cru∣cifixion, death: O love above measure, without example, be∣yond Page  52 admiration! Greater love (thou saiest) hath no man, then 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 then many worlds) for thine enemies! Yet, had it been but the laying down of a life, in a fair and gentle way, there might have been some mitigatiō of the sorrow of a dissolution; there is not more difference betwixt life and death, then there may be betwixt some one kind of death, and another; Thine, O dear Sa∣viour, was the painfull, shameful, cursed death of the crosse; wherein yet, all that man could doe unto thee was nothing to that inward torment, which in our stead, thou enduredst from thy Fathers wrath; when in the bitternesse of thine anguished soul, thou cryedst out, My God, my God, why hast thou forsaken Page  53 me? Even thus, wast thou content to be forsaken, that we wretched sinners might be recei∣ved to mercy; O love stronger then death, which thou vanqui∣shedst! more high, then that hell is deep, from which thou hast rescued us!

SECT. XVI.

THe sense of this infinite love of God cannot choose but ravish the soul, and cause it to goe out of it self, into that Sa∣viour who hath wrought so mercifully for it; so as it may be nothing in it self, but what it hath, or is, may be Christs. By the sweet powers therefore of Faith and Love the soul findes it self united unto Christ, feeling∣ly, effectually, indivisibly: so as that it is not to be distinguished betwixt the acts of both: To me * to live is Christ, saith the blessed Page  54 Apostle; and elsewhere, I live, yet not I, but Christ liveth in me, * and the life which now I live in the flesh, I live by the faith of the Son of God, who loved me, and gave himselfe for me; My beloved is * mine, and I am his, saith the Spouse of Christ in her Bridall song. O blessed union, next to the hypostaticall, whereby the humane nature of the Son of God is taken into the participa∣tion of the eternall Godhead.

SECT. XVII.

OUt of the sense of this hap∣py union ariseth an un∣speakable complacency and de∣light of the soul in that God and Saviour, who is thus inseparably ours, and by whose union we are blessed; and an high appreciation of him above all the world; and a contemptuous under—valuation of all earthly things, in compa∣rison Page  55 of him; And this is no o∣ther then an heavenly reflection of that sweet contentment, which the God of mercies takes in the faithfull soul; Thou hast ravisht * my heart, my sister, my Spouse, thou hast ravisht my heart with one of mine eyes. Thou art beautifull, O my Love, as Tirzah, comely as Jerusalem; Turne away thine eyes from me, for they have overcome me. How fair is thy love, my si∣ster, my Spouse? How much better is thy love then wine, and the smell of thine ointments better then all spices. And the soul answers him again in the same language of spi∣rituall dearnesse; My beloved is * white and ruddy; the chiefest a∣mong ten thousand. Set me as a seal upon thine heart, as a seal up∣on * thine arm, for love is as strong as death: And as in an ecstaticall qualm of passionate affection; Stay me with flaggons, and comfort * me with apples, for I am sick of love.

SECT. XVIII.

VPon this gracious compla∣cency will follow an abso∣lute self-resignation, or giving up our selves to the hands of that good God, whose we are, & who is ours; and an humble conten∣tednesse with his good pleasure in all things; looking upon God with the same face, whether he smile upon us in his favours, or chastise us with his loving corre∣ctions; 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 there∣fore a cheerfull acquiescence in God; and an hearty reliance, and casting our selves upon the mer∣cy of so bountifull a God; who having given us his Son, can in and with him deny us nothing.

SECT. XIX.

VPon this subacted dispositi∣on of heart wil follow a fa∣miliar (yet awfull) compellation of God; and an emptying of our soules before him in all our ne∣cessities. For that God, who is infinitly mercifull, yet will not have his favours otherwise con∣veighed to us then by our suppli∣cations: the style of his dear ones is, His people that prayeth, and his own style is, The God that heareth prayers: To him therfore doth the devout heart pour out all his requests with all true hu∣mility, with all fervour of spirit, as knowing, that God will hear neither proud prayers, nor heart∣lesse: wherein his holy desires are regulated by a just method; First, suing for spirituall favours, as most worthy; then for tempo∣rall, as the appendences of bet∣ter; and in both, ayming at the Page  58 glory of our good God, more then our own advantage: And in the order of spirituall things, first and most for those that are most necessary, and essentiall for our souls health, then for se∣condary graces, that concern the prosperity and comfort of our spirituall life: Absolutely cra∣ving those graces that accompa∣ny salvation, all others, conditi∣onally, and with reference to the good pleasure of the munificent Giver; Wherein, heed must be taken, that our thoughts be not so much taken up with our ex∣pressions, as with our desires; and that we doe not suffer our selves to languish into an unfeeling length, and repetition of our suits: Even the hands of a Moses, may in time grow heavy; so therefore must we husband our spirituall strength, that our de∣votion may not flagge with over∣tyring, but may be most vigorous at the last. And as we must enter Page  59 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 supplicati∣ons, with the pause of a faith∣full, and most lowly adoration; and as it were sending up our hearts into heaven, to see how our prayers are taken; and rai∣sing them to a joyfull expectati∣on of a gracious and successefull answer frō the father of mercies.

SECT. XX.

VPon the comfortable fee∣ling of a gracious conde∣scent, follows an happy 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 onely in the Page  60 meer use of any blessing, as health, peace, prosperity, know∣ledge, and reacheth no higher; the devout soul, in, and through all these, sees, and feels a God that sanctifies them to him, and enjoys therein his favour, that is better then life; Even we men are wont, out of our good na∣ture, to esteem a benefit, not so much for its own worth, as for the love, and respect of the gi∣ver: Small legacies for this cause finde dear 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 not see some vain churl, though cryed down by the multitude, herein secretly applauding himself, that he hath bags at home? how much more shall the godly man finde com∣fort against all the crosses of the world, that he is possessed of him that possesseth all things; even Page  61 God Al-sufficient; the pledges of whose infinite love he feels in all the whole course of Gods dealing with him.

SECT. XXI.

OUt of the true sense of this inward fruition of God, the devout soul breaks forth into cheerfull thanksgivings 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 fa∣vours, 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 bene∣fits must come into account; whether eternall, or temporall, spirituall or bodily, outward or Page  62 inward, publique or private, po∣sitive or privative, past or pre∣sent, upon our selves or others. In all which, he shall humbly acknowledge both Gods free mercy, and his own shamefull unworthinesse; setting off the favours of his good God the more, with the foyle of his own confessed wretchednesse, and un∣answerablenesse to the least of his mercies.

Now as there is infinite varie∣ty of blessings from the liberall hand of the Almighty, so there is great difference in their de∣grees; For, whereas there are three subjects of all the good we are capable of; The Estate, Bo∣dy, Soul; and each of these doe far surpasse other in value, (the soul being infinitely more worth then the body, and the body far more precious then the outward estate) so the blessings that appertain to them, in seve∣rall, differ in their true estimati∣on Page  63 accordingly. If either we doe not highly magnifie Gods mercy for the least, or shall set as high a price upon the blessings that concern our estate, as those that pertain to the body, or up∣on bodily favours, as upon those that belong to the soul, we shall shew our selves very unworthy, and unequall partakers of the Divine bounty. But it will sa∣vour too much of earth, if we be more affected with temporall blessings, then with spirituall and eternall. By how much nearer relation then, any favour hath to the Fountain of good∣ness, and by how much more it conduceth to the glory of God, and ours in him; so much high∣er place should it possesse in our affection and gratitude. No marvell therefore if the Devout Heart be raised above it self and transported with heavenly rap∣tures, when, with Stephens eyes, it beholds the Lord Jesus stan∣ding Page  64 at the right hand of God, fixing it self upon the considera∣tion of the infinite Merits of his Life, Death, Resurrection, A∣scension, Intercession, and find∣ing it self swallowed up in the depth of that Divine Love, from whence all mercies flow into the Soul; so as that it runs over with passionate thankfulnesse, and is therefore deeply affected with all other his mercies, because they are derived from that boundlesse Ocean of Divine goodnesse. Unspeakable is the advantage that the soul raises to it self by this continuall exercise of thanksgiving; for the grate∣full acknowledgement of fa∣vours, is the way to more; even amongst men (whose hands are short and strait) this is the means to pull on further benefi∣cence; how much more from the God of all Consolation, whose largest bounty dimini∣sheth nothing of his store? And Page  65 herein the Devout Soul enters into its Heavenly Task; begin∣ning upon earth those Hallelu∣jahs, which it shall perfect above in the blessed Chore of Saints and Angels, ever praising God, and saying; Blessing, and Glory, and Wisdome, and Thankesgiving, and Honour, and Power, and Might, be unto our God for ever and ever.

SECT. XXII.

NOne of all the services of God can be acceptably, no not unsinfully performed with∣out due devotion; as therefore in our prayers & thanksgivings, so in the other exercises of Di∣vine Worship, (especially, in the reading and hearing of Gods Word, and in our receipt of the blessed Sacrament) it is so neces∣sary, that without it, we offer to God a meer carcass of religious Page  66 duty, and profane that Sacred Name we would pretend to honour. First then, we must come to Gods Book, not with∣out an holy Reverence, as duly considering both what and whose it is; Even no other, then the Word of the ever-living God, by which we shall once be judged. Great reason have we therefore, to make a difference betwixt it, and the writings of the holiest men, even no less then betwixt the Authours of both: God is true, yea, truth it self: and that which David said in his haste, S. Paul says in full delibe∣ration, * Every man is a Lyer. Be∣fore we put our hand to this Sacred Volume, it will be requi∣site to elevate our hearts to that God whose it is, for both his leave and his blessing: Open mine eyes, saith the sweet Singer of * Israel, that I may behold the won∣drous things of thy Lan. Lo, Da∣vids eyes were open before to Page  67 other objects; but when he comes to Gods Book, he can see nothing, without a new act of apertion: Letters he might see, but Wonders he could not see, till God did unclose his eyes, and enlighten them. It is not therefore for us, presumptuously to break in upon God, and to think by our naturall abilities to wrest open the precious Caskets of the Almighty; and to fetch out al his hidden treasure thence, at pleasure; but we must come tremblingly before him, and in all humility crave his graci∣ous admission. I confesse I finde some kinde of envy in my self, when I reade of those scrupulous observances of high respects gi∣ven by the Jews to the Book of Gods Law: and when I reade of a Romish Saint, that never read the Scripture but upon his knees, * and compare it with the care∣lesse neglect whereof I can ac∣cuse my self, and perhaps some Page  68 others: Not that we would rest in the formality of outward Ce∣remonies of reverence, wherein it were more easie to be supersti∣tious then devout; but that our outward deportment may testi∣fie, and answer the awefull dis∣position of our hearts: whereto we shall not need to be excited, if we be throughly perswaded of the Divine Originall, and autho∣rity of that Sacred Word. It was motive enough to the Ephesians zealously to plead for, and reli∣giously to adore the Image of their Diana, that it was the I∣mage that fell down from Jupiter. * Beleeve we, and know, that the Scripture is inspired by God; and we can entertain it with no o∣ther then an awefull addresse, and we cannot be Christians if we doe not so beleeve.

Every clause therefore of that God-inspired Volume, must be, as reverently received by us, so seriously weighed, and carefully Page  69 laid up; as knowing, that there is no tittle therein without his use. What we reade, we must la∣bour to understand; what we cannot understand, we must ad∣mire silently, and modestly in∣quire of. There are plain Truths, and there are deep Mysteries. The bounty of God hath left this Well of Living-water open for all: what runnes over is for all commers; but every one hath not wherewith to draw. There is no Christian that may not en∣joy Gods Book, but every Chri∣stian may not interpret it; those shallow Fords that are in it, may be waded by every Passenger, but there are deeps wherein he that cannot swim, may drown. How can I without a Guide? said that Ethiopian Eunuch: Wherefore serves the tongue of the Learned, but to direct the Ignorant? Their modesty is of no less use then the others skill. It is a wofull condition of a Church when no Page  70 man will bee ignorant.

What service can our eyes do us in the ways of God without our thoughts? our diligent and frequent reading, therefore, must be attended with our holy medi∣tation: we feed on what we read, but we digest only what we me∣ditate 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 vviser, as to become better, labouring still to reduce all things to godly pra∣ctice.

Finally, as we enter into this task with the lifting up of our hearts for a blessing, so we shut it up in the ejaculations of our thanksgiving to that God, who hath blessed us with the free use of his Word.

SECT. XXIII.

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 be∣leeve except they hear? Which that we may effectually doe, our devotion 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 taken, that we make not more haste then good speed: we may not be so for∣ward as not to look to our foot * when we goe to the House of God, lest if we be too ready to hear, we offer the sacrifice of Fools. What are the foot of the soul, but our affections? If these be not set right, we may easily stumble, and wrench at Gods threshold. Rash actions can ne∣ver Page  72 hope to prosper; as there∣fore to every great Work, so to this, there is a due preparation required; and this must be done by meditation first, then by prai∣er. Our meditation first seque∣sters 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? We cannot serve God and Mammon. Then second∣ly, it seizes upon the heart for God, fixing our thoughts upon the great businesse we go about; recalling the greatnesse of that Majesty into whose presence we enter, and the main importance of the service we are underta∣king; and examining our inten∣tions wherewith we addresse our selves to the work intended; I am now going to Gods House; Wherefore doe I goe thither? Is it to see, or to be seen? Is it Page  73 to satisfie my own curiosity in hearing 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 recreation? or is it with a sincere desire to doe my soul good, in gaining more know∣ledge, in quickning my affecti∣ons? Is it in a desire to approve my self to my God, in the con∣science of my humble obedience to his command, and my holy attendance upon his Ordinance? And where we finde our ends a∣misse, chiding and rectifying our obliquities; where just and right, prosecuting them towards a fur∣ther perfection.

Which that it may be done, our meditation must be second∣ed by our prayers. It is an unho∣ly rudenesse to press into the presence of that God whom we have not invoked: Our prayer must be, that God would yet Page  74 more prepare us for the work, and sanctifie us to it, and bless 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 bless the Preacher in the deli∣very of his sacred message, that he would be pleased to direct his messengers tongue to the meeting with our necessities; that he would free our hearts from all prejudices and distracti∣ons; that he would keep off all temptations, which might hin∣der the good entertainment, and success of his blessed Word: Fi∣nally, that he would make us truly teachable, and his ordi∣nance the power of God to our salvation.

In the act of hearing, Devo∣tion cals us to Reverence, Atten∣tion, Application. Reverence to that great God, who speaks to us, by the mouth of a weak man; Page  75 for, in what is spoken from Gods Chair, agreeable to the Scri∣ptures, the sound is mans, the substance of the message is Gods. Even an Eglon, when he hears * of a message from God, riseth out of his seat. It was not Saint Pauls condition onely, but of all his faithfull servants, to whom he hath committed the word of reconciliation; They are Ambassadours for Christ; as * if God did beseech us by them, they pray us in Christs stead to be re∣conciled to God: The Ambassy is not the bearers, but the kings; and if we doe not acknowledge the great King of heaven in the voice of the Gospel, we cannot but incur a contempt.

When therefore we see Gods messenger in his Pulpit, our eye looks at him, as if it said with Cornelius, We are all here present before God to hear all things that * are commanded thee of God; whence cannot but follow to∣gether Page  76 with an awfull disposition of mind, a reverent deportment of the body; which admits not a wild and roving eye, a drouzy head, a chatting tongue, a rude and indecent posture; but com∣poses it self to such a site as may befit a pious soul in so religious an imployment. Neither do we come as authorized Judges to sit upon the preacher, but as humble Disciples to sit at his feet.

SECT. XXIV.

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 eare, and of those that have an ear, every one hea∣reth not; The soul hath an ear as well as the body; if both these ears doe not meet together in one act, there is no hearing: Com∣mon Page  77 experience tels us that when the mind is otherwise taken up, we doe no more hear what a man says, then if we had been deaf, or he silent. Hence is that first request of Abig•il to David; Let thine * handmaid speak to thine ears, and hear the words of thine handmaid; and Job so importunately ur∣geth his friends: Hear diligently * my speech and my declaration with your ears. The outward ear may be open, and the inward shut; if way be not made through both, we are deaf to spirituall things. Mine ear hast thou boa∣red, * or digged, saith the Psalmist; the vulgar reads it, my ears hast thou perfected: Surely our ears are grown up with flesh; there is no passage for a perfit hearing of the voyce of God, till he have made it by a spirituall perfora∣tion.

And now that the ear is made capable of good counsell, it doth as gladly receive it; taking in e∣very Page  78 good lesson, and longing for the next: Like unto the dry and chopped earth, which soaks in every silver drop, that falls from the clouds, and thirsteth for more, not suffering any of that precious liquor to fall be∣side it.

SECT. XXV.

NEither doth the devout man care to satisfie his curiosity, as hearing only that he might hear; but reducts all things to a saving use; bringing all he hears, home to his heart, by a self-refle∣cting application; like a practi∣ser of the art of memory, refer∣ring every thing to it's proper place; If it be matter of com∣fort, There is for my sick bed, There is for my outward losses, There for my drouping under afflictions, There for the sense of my spirituall desertions; If mat∣ter Page  79 of doctrine, There is for my settlement in such a truth, There for the conviction of such an er∣ror, There for my direction in such a practice; If matter of re∣proof, he doth not point at his neighbour, but deeply chargeth himself; This meets with my dead-heartednesse and security, This with my worldly minded∣nesse, This with my self-love and flattery of mine own estate, This with my uncharitable censori∣ousnesse, This with my foolish pride of heart, This with my hy∣pocrisie, This with my neglect of Gods services, and my duty; Thus in all the variety of the ho∣ly passages of the Sermon, the devout mind is taken up with digesting what it heares; and working it self to a secret im∣provement of all the good coun∣sell that is delivered, neither is ever more busie, then when it sits still at the feet of Christ. I cannot therefore approve the practice Page  80 (which yet I see commonly re∣ceived) of those, who think it no small argument of their De∣votion, to spend their time of hearing, in writing large notes frō the mouth of the Preacher; which however it may be an help for memory in the future, yet cannot (as I conceive) but be some pre∣judice to our present edificati∣on; neither can the brain get so much hereby, as the heart loseth. If it be said, that by this means, an opportunity is given for a full rumination of wholesome Doctrines afterwards: I yeeld it, but withall, 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 judgments.

SECT. XXVI.

THe food that is received in∣to the soul by the ear, is af∣terwards chewed in the mouth thereof by memory, concocted in the stomach by meditation, and dispersed into the parts by conference and practice; True Devotion findes the greatest part of the work behinde; It was a just answer that John Ger∣son * reports, given by a French∣man, who being askt by one of his neighbours if the Sermon were done; no saith he, it is said, but it is not done, neither will be, I fear, in hast. What are we the better if we hear and re∣member not? if we be such au∣ditours as the Jews were wont to call sieves, that retain no moisture that is poured into them? What the better if we re∣member, but think not seriously of what we hear; or if we pra∣ctice Page  82 not carefully what wee think of? Not that which we hear is our own, but that which we carry away: although all memories are not alike, one re∣ceives more easily, another re∣tains 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 Ser∣mon, and readily recount it unto others; neither doth God re∣quire that of any man, which he hath not given him; Our de∣sires and endeavours may not be wanting wher our powers fail; It will be enough for weak memo∣ries if they can so lay up those wholesom counsels which they receive, as that they may fetch them forth when they have oc∣casion to use them; and that what they want in the extent of memory, they supply in the care of their practice; Indeed that is it, wherein lies the life of all religious duties, and without Page  83 which 〈…〉 the Philosopher 〈…〉 vertue, I must say of true godliness, that it consists in action; Our Saviour did not say, Blessed are ye if ye 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 God.

SECT. XXVII.

THe highest of all Gods ser∣vices are his Sacraments; which therefore require the most eminent acts of our Devotion. The Sacrament of initiation, which in the first planting of a Church is administred onely to those of riper age and under∣standing, cals for all possible re∣verence, and religious addresses Page  84 of the receivers; wherein the Primitive times were punctu∣ally observant, both for sub∣stance, and ceremony; now, in a setled and perpetuated Church, in which the vertue of the Co∣venant descends from the parent to the child, there seems to be no use of our preparatory dire∣ctions: Onely, it is fit that our Devotion should call our eyes back, to what we have done in our infancy, and whereto we are ever obliged; that our full age may carefully endeavour to make our word good, and may put us in mind of our sinfull fai∣lings. That other Sacra∣ment of our spirituall nou∣rishment, which our Saviour (as his farewell) left us for a blessed memoriall of his death and passi∣on, can never be celebrated with enough Devotion. Farre be it from us to come to this feast of our God, in our common gar∣ments; the soul must be trimmed Page  85 up, if we would be meet guests for the Almighty. The great Master of the feast will neither abide us to come naked, nor ill clad: Away therefore, first with the old beastly rags of our won∣ted corruptions: Due examina∣tion comes in first, and through∣ly searches the soul, and findes out all the secret nastiness, and defilements that it hides within it; and by the aid of true peni∣tence, strips it of all those loath∣some clouts, wherewith it was polluted; Sin may not be cloa∣thed upon with grace; Joshuahs * filthy garments must be pluckt off, ere he can be capable of pre∣cious robes: Here may be no place for our sinfull lusts, for our covetous desires, for our naturall infidelity, for our malicious pur∣poses, for any of our unhallowed thoughts; The soul clearly de∣vested of these and all other known corruptions, must in the next placae in stead thereof, be Page  86 furnished with such graces and holy predispositions, as may fit it for so heavenly a work. A∣mongst the graces requisite, Faith justly challengeth the first place, as that which is both most emi∣nent, and most necessarily pre∣supposed to the profitable receit of this Sacrament; for whereas the main end of this blessed banquet is the strengthening of our faith, how should that re∣ceive strength, which hath not beeing? to deliver these sacred viands to an unbeleever, is to put meat into the mouth of a dead man: Now therefore must the heart raise up it self to new acts of beleeving, and must lay faster hold on Christ, and bring him closer to the soul; more strongly applying to it self, the infinite merits of his most per∣fect obedience, and of his bitter death and passion; and erecting it self to a desire and expectati∣on of a more vigorous: and Page  87 lively apprehension of it's omni∣potent Redeemer. Neither can this faith be either dead, or so∣litary; but is still really opera∣tive, and attended (as with o∣ther graces, so) especially with a serious repentance; whose won∣derfull power is, to undoe our former sins, and to mold the heart and life to a better obe∣dience: A grace so necessary, that the want of it (as in ex∣tream corruption of the sto∣mach) turns the wholesom food of the soul into poyson; An im∣penitent man therefore com∣ming to Gods board, is so far from benefiting himself, as that he eats his own judgement: Stand off from this holy table, all ye that have not made your peace with your God; or that har∣bour any known sin in your bo∣some; not to eat is uncomfor∣table, but to eat in such a state is deadly; yet rest not in this plea, that ye cannot come because ye Page  88 are unreconciled; but (as ye love your souls) be reconciled that you may come.

Another Grace necessarily pre-required is charity to our brethren, and readinesse to for∣give; 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, where∣in we professe our selves insepa∣rably united both to him & his; If there be more hearts then one at Gods table, he will not own them; These holy ele∣ments give us an Embleme of our selves: This bread is made up of many grains, incorpora∣ted into one masse; and this wine is the confluent juice of many clusters; neither doe we partake of severall loaves, or va∣riety of liquors, but all eat of one bread, and drink of one cup. Here is then no place for ran∣cour and malice; none for se∣cret Page  89 grudgings and heart-burn∣ings; Therefore, if thou bring thy * gift to the Altar, and there re∣membrest that thy brother hath ought against thee, leave there thy gift, and goe thy way; first be reconciled to thy brother, and then come and offer thy gift.

Neither may we doe as those two emulous Commanders of Greece did, who resolved to leave their spight behinde them at mount Athos, and to take it up again in their return; here must be an absolute, and free ac∣quitting of all the back-recko∣nings of our unkindnesse, that we may receive the God of peace into a clear bosome.

SECT. XXVIII.

BEsides these graces there are certain holy pre-dispositions so necessary that without them our souls can never hope to re∣ceive Page  90 true comfort in this blessed Sacrament; whereof the first is an hungring and thirsting desire after these gracious means of our salvation: What good will our meat doe us without an ap∣petite? 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 feed their hun∣ger ere they feed their body; la∣bouring by exercise to get a stomach, ere they employ it; so it concerns us to do here: and, as those those that are listlesse, and weak stomached, are wont to whet their appetite with sharp sawces, so must we by the tart applications of the law, quicken our desires of our Saviour here exhibited.

Could we but see our sins, and our miseries by sin; Could we see God frowning, and hell ga∣ping wide to swallow us, we should not need to be bidden to Page  91 long for our deliverer; 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 thereof presented unto us, must needs follow a renued act of true thankfulnesse of heart to our good God, that hath both given us his dear Son to work our redemption, and his blessed Sacrament to seal up unto us our redemption thus wrought and purchased; And with souls thus thankfully ele∣vated unto God, we approach with all reverence, to that hea∣venly table, where God is both the Feast-master, and the Feast. What intention of holy thoughts, what fervour of spirit, what depth of Devotion must we now finde in our selves? Doubtlesse, out of heaven no ob∣ject can be so worthy to take up our hearts. What a clear repre∣sentation is here of the great Page  92 work of our Redemption? How is my Saviour by all my senses here brought home to my soul? How is his passion lively acted before mine eyes? For lo, my bodily eye doth not more truly see bread and wine, then 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 cru∣cified: Neither did he onely give himself for me, upon the crosse, but lo, he both offers and gives himself to me in this his blessed institution; what had his generall gift been without this application? now my hand doth not more sensibly take, nor my mouth more really eat this bread, then my soul doth spiri∣tually receive, and feed on the Page  93 bread of life; O Saviour, thou art the living bread that came down from heaven; Thy flesh is meat indeed, and thy bloud is drink indeed: Oh that I may so eat of this bread, that I may live for ever; He that commeth to thee, shall never hunger, he that beleeveth in thee, shall never thirst: Oh that I could now so hunger, and so thirst for thee, that my soul could be for ever sa∣tisfied with thee; Thy people of old, were fed with Manna in the wildernesse, yet they di∣ed; that food of Angels could not keep them from perishing; but oh, for the hidden Manna, which giveth life to the world, even thy blessed self, give me ever of this bread, and my soul shall not die but live: Oh the precious juice of the fruit of the Vine, wherewith thou refresh∣est my soul▪ Is this the bloud of the grape? Is it not rather thy bloud of the New testament, that Page  94 is poured out for me? Thou speakest, O Saviour, of new wine that thou wouldest drink with thy Disciples, in thy Fathers kingdome, can there be any more precious and pleasant, then this, wherewith thou chearest the beleeving soul? our palate is now dull and earthly, which shall then be exquisite and cele∣stiall; but surely no liquor can be of equall price or soveraign∣ty with thy bloud; Oh how unsavoury are all earthly deli∣cacies to this heavenly draught▪ O God, let not the sweet taste of this spirituall Nectar ever goe out of the mouth of my soul; Let the comfortable warmth of this blessed Cordiall ever work upon my soul, even till, and in, the last moment of my dissolution. Doest thou bid me, O Saviour, doe this in re∣membrance of thee? Oh, how can I forget thee? How can I enough celebrate thee for this Page  95 thy unspeakable mercy? Can I see thee thus crucified before my eies, & for my sake thus crucified, and not remember thee? Can I finde my sins accessary to this thy death, and thy death meri∣toriously expiating all these my grievous sins, and not remember thee? Can I hear thee freely offering thy self to me, and feel thee graciously conveighing thy self into my soul, and not re∣member thee? I doe remember thee O Saviour; but oh that I could yet more effectually re∣member thee; with all the pas∣sionate affections of a soul sick of thy love; with all zealous de∣sires to glorifie thee, with all fer∣vent longings after thee, and thy salvation; I remember thee in thy sufferings, Oh doe thou re∣member me in thy glory.

SECT. XXIX.

HAving thus busied it self with holy thoughts in the time of the celebration, the de∣vout soul breaks not off in an abrupt unmannerlinesse, without taking leave of the great Master of this heavenly feast, but with a secret adoration, humbly bles∣seth God for so great a mercy, and heartily resolves and desires to walk worthy of the Lord Je∣sus, whom it hath received, and to consecreate it self wholly to the service of him that hath so dearly bought it, and hath given it these pledges of it's eternall union with him.

The devout soul hath thus sup't in heaven, and returnes home, yet the work is not thus done: after the elements are out of eye and use, there re∣mains a digestion of this celestial food, by holy meditation; and Page  97 now it thinks, Oh what a bles∣sing have I received to day! no lesse then my Lord Jesus, with all his merits; and in and with him, the assurance of the remissi∣on of all my sins, and everlasting salvation: How happy am I, if I be not wanting to God and my self? How unworthy shall I be, if I doe not strive to answer this love of my God and Savi∣our, in all hearty affection, and in all holy obedience?

And now after this heavenly repast, how doe I feel my self? what strength, what advantage hath my faith gotten? how much am I neerer to heaven then be∣fore? how much faster hold have I taken of my blessed Re∣deemer? how much more firm & sensible is my interest in him?

Neither are these thoughts, & this examination the work of the next instant onely, but they are such, as must dwell upon the heart; and must often solicite Page  98 our memory, and excite our pra∣ctise, that by this means we may frequently renue the efficacy of this blessed Sacrament, and our souls may batten more and more, with this spirituall nou∣rishment, and may be fed up to eternall life.

SECT. XXX.

THese are the generalities of our Devotion, which are of common use to all Christians; There are besides these certain specialties of it, appliable to se∣verall occasions, times, places, persons; For there are morn∣ing, and evening Devotions; De∣votions proper to our board, to our closet, to our bed, to Gods day, to our own; to health, to sicknesse, to severall callings, to recreations; to the way, to the field, to the Church, to our home, to the student, to the souldier, to Page  99 the Magistrate, to the Minister, to the husband, wife, child, ser∣vant; to our own persons, to our families; The severalties whereof, as they are scarce finite for number, so are most fit to be left to the judgement, and holy managing of every Christian; neither is it to be imagined, that any soul which is taught of God, and hath any acquaintance with heaven, can be to seek in the par∣ticular application 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 trem∣bleth before that God he sees; that walks ever, here on earth, with the God of heaven; and still adores that Majesty with whom he converses; that con∣fers hourely with the God of spirits in his own language; yet so, as no familiarity can abate of his aw, nor fear abate ought of Page  100 his love. To whom the gates of heaven are ever open, that he may goe in at pleasure to the throne of grace, and none of the Angelicall spirits can offer to challenge him of too much boldnesse: Whose eies are well acquainted with those heavenly guardians, the presence of whom he doth as truly acknowledge, as if they were his sensible com∣panions. He is well known of the King of glory, for a daily suitor in the Court of heaven, & none so welcome there, as he: He accounts all his time lost that fals beside his God; and can be no more weary of good thoughts, then of happinesse.

His bosome is no harbour for any known evill; and it is a que∣stion whether he more abhorres sin, or hell; His care is to enter∣tain God in a clear, and free heart, and therefore he thrusts the world out of doors, and humbly beseeches God to wel∣come Page  101 himself to his own: He is truly dejected, and vile in his own eies: Nothing but hell is lower then he; every of his slips are hainous, every trespasse is ag∣gravated to rebellion; The glo∣ry and favours of God heighten his humiliation; He hath lookt down to the bottomles deep, & seen with horror what he deser∣ved to feel everlastingly; His crys have been as strong, as his fears just; & he hath found mercy more ready to rescue him, then he could be importunate: 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 unspeakable joy to a most fer∣vent love of so dear a Redee∣mer; that love hath knit his heart to so meritorious a deli∣verer, and wrought a blessed u∣nion betwixt God and his soul. That union can no more be se∣vered from an infinite delight, then that delight can be severed Page  102 from an humble, and cheerfull acquiescence in his munificent God; And now, as in an hea∣venly freedome, he pours out his soul into the bosome of the Almighty, in all faithfull suits for himself and others; so, he en∣joys God in the blessings recei∣ved, and returns all zealous prai∣ses to the giver.

He comes reverently to the Oracles of God, and brings not his eye, but his heart with him, not carelesly 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 peremptory in the sense: gladly comprehending what he 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 Page  103 lips, ere it fall to the ground, and laying it up carefully where he may be sure to fetch it. He sits not to censure, but to learn, yet speculation and knowledge is the least drift of his labour; Nothing is his own but what he practiseth. Is he invited to Gods feast? he hates to come in a foul and slovenly dresse; but trims up his soul, so, as may be fit for an heavenly guest: Nei∣ther doth he leave his stomach at home cloyed with the world, but brings a sharp appetite with him; and so s•eds as if he meant to live for ever. All earthly de∣licates are unfavoury to him, in respect of that celestiall Manna: Shortly, he so eats and drinks, as one that sees himself set at Ta∣ble 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. Finally, as he well knows that Page  104 he lives, and moves, and hath his beeing in God, so he referres his life, motions, and beeing wholly to God; so acting 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.