of Love shall we present to God Now I le tell you that 1. The first must be a weeping Love in hearty sorrow for all our past offences and neglects against Him that should have been the first and chiefest object of our Love 2. Then a solicitous obedient carefull love followes that endeavouring a better observance of divine commands ever after and renouncing all those râ—…bellious Affections that diverted us from his Love 3. Adde to these a meeke and humble love expressing it selfe not onely in our most submisse and lowly addresses to God but also by a mild demeanour of our selves to men which two are much wanting in these irreligious fierce and angry dayes wherein meeknesse of spirit is a great stranger and other spirits walke more ordinarily abroad abroad 4. And lastly Labour for a devout Angelicall love taken up us much as may be both with the practise of what is most pleasing to God in a heavenly convâ—…rsation and innocent course of life and in many divine contemplations too which two make up St Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are a faire praeludium and preparation to a coelestiall life he reaster He that studies to proceed as farre as he can in these will have little pleasure or leasure for such Affections as trouble most men in the world Shall we goe over these foure againe from the lowest to the highest and marke the severall footsteps of a growing love 1. The first we found to be a weeping love for our past offences and mistakes 2. The second a solicitous preventing love for the time to come 3. The next a meeke and humble love 4. The last is a more Angelicall love or a walking with God as Enoch did in a serious study and practise of what is most pleasing unto God Such a Peripatetick will not easily be inticed out of that way to tire himselfe in other crocked and dangerous paths that lead to the world the flesh and the divell rather then to walk on in those blessed steps that begin in the love and end in the fruition of God himselfe For what should bewitch him to thinke any walke more healthfull or more pleasant then that which leads to Heaven or any love dearer then the love of Him that is Goodnes it self 'T is true that to walk in any virtue is to be in the way to Happines but if you would have a walk beyond all company Ambulate in dilectione saith the Apostle Eph. 1. Walk in love and he hath set this mark upon that walk excellentiorèm viam I 'le show you a more excellent way 1 Cor. 2. ult i. e. this way of divine love It is Honour enough for other Virtues to lead us by their trust into this way But this of divine love is the more excellent the surest and the readiest way to Heaven This is our Jacobs Ladder whereon you may see Angels and Men ascending and descending ascending by the love of God descending by the love of men By which ascent and descent Love is made the compendium of all Duties and of the wayes to Heaven Therefore St James calls it the royall way jac 2. 8. St Paul the complement of the whole law Rom 13. 9. Our Saviour himself makes it the Epitome of all Mat. 22. And Moses saith quid amplius what else doth the Lord require of thee Deut. 10. 12. And well may it have these honourable titles and high commendations and more then these as being the root and life of all virtue whence they grow and from whence if they are cut off they wither and dye sor want of true sap and moisture Of that value it is here on earth Nay in Heaven 't is the Seraphicall Virtue that inflames and delights the Seraphims and thence gives the name to them Well may it be to us the Queen of all virtues whence they have their glory and lustre as the Moon hath from the Sun Lastly It is the bond of perfection when we are fastned with that nothing can separate us from the love of God Not the Relation of any love below For He that loves Father or Mother more then me is not worthy of me saith our Saviour Not the possession of any estate below For We have left all to follow thee say his Disciples Mat. 10. Not the admiration of any thing above oâ—… below Neither Principalities nor Powers nor things present nor things to come Noâ—… height nor depth nor any other creature shalâ—… be able to separate us from the love of Goâ—… Rom. 8. 38. What shall we say more of this love It hath such preheminence above all other virtues that the Wise man in his Love-song compares it to the Banner the most eminent thing in all the Army Vexillum ejus super me amor under which we venture our lives for his sake And with this eminence it hath such value and esteem that without it nothing is of any value Neither Circumcifion availes any thing nor uncircumcision c. Gal. 5. but faith that works by love that is a lively working Faith that is set on work by this Love So little hope there is for any thing else to be esteemed though we could come in with long Catalogues of our worth in any kind If we should boast our Nobility we should be easily answered by St. John 1 Joh. 4. 8. Qui diligit ex Deo natus est Every one that loves is born of God and to be born of him is true Nobility If we could shew our greatness in Riches Honour Knowledge or any other way St. Paul would answer all with Nihil prodest 1 Cor. 13. Si linguis hominum Angelorum Though I speak with the tongue of men and Angels and have not love I am become as sounding brasse or a tinkling Cymbal And though I have the gift of Prophecy and understand all mysteries and all knowledge and have all Faith so that I could move Mountains if I have not Love it profits nothing Therefore above all other things let us beg this of Almighty God that he would vouchsafe his own love to kindle ours with all the light of his countenance some gracious aspect from himself that may draw the soul to his love If this be our hearty prayer there will be nothing wanting on God's part while we are not wanting to our selves But there 's the hazard We may be careles and perverse doting upon somewhat that hath a fair outside but within a sting and poison that is accompanied with a worm that never dies In this dotage our love hath an ear and an eye easily opened to the seeming-sweet inticements of sin but no eare for the best charmer charme he never so wisely nor eye for him that is the delight of Heaven and daily invites us to a love attended with that security and delight and advantage that is not to be found in any other love 1. For Security first It is so free from hazard that in this love and onely in
same mystical body of whose sufferings he should have a quick sense and expresse it in his good wishes and Prayers wrastling with God for them as an earnest coadjutor and fellow-intercessor the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 30. He that will give ear to the many Evangelical exhortations to daily and instant prayer Luc. 18. 1. 1 Thes. 5. 17 c. He that believeth God's omnipotence and all-sufficiency as being the Well of life the Father of lights and giver of every good thing the Lord of Hosts whom all creatures serve and obey He that hath acquainted himselfe with God's Fatherly promises to hear and grant our humble petitions Ask and you shall have Mat. 7. 7. Ioh 16 23. Psal 34. 6 50 15. 103. 13. 81. 11. Open thy mouth wide and I will fill it He that will not deny or forget all these must necessarily acknowledg how foolish and carelesse he is that will rather want then seek that by Prayer which may be so easily purchased VII Other preparatory Meditations before prayers in the morning or at any other time BEfore thou prayest prepare thy self and be not as one that tempts the Lord. Ecclus. 18. 23. And let the first preparation be made in the Heart that thou maist with those in Ier. lift up thy Heart together with thy Hands to God in the Heavens Lam 3. 4. For Prayer is too great a businesse to be committed onely to the Tongue Nor can we expect that He which calls for the heart and directs us to seek him with all the heart and with all the soul Deut. 4. 29. will be any thing moved with the sound of our lips when the heart is silent or that he will be found of those that seek him carelesly Such as those in Isay 29. that draw nigh to God with their mouths and honour him with their lips but their heart is far from him Of whom our Saviour saith that they worship him in vain Mat. 15. 8 9. Now he that would prepare his heart must be told that a sinful impenitent Heart shall have no acceptance It must be such a one as will depart from iniquity 2 Tim. 2. 19. We may learn that from Zohar the Naamathite if thou preparest thy Heart saith he and stretchest out thy hands towards God if iniquity be in thy hands put it far away and let not wickednesse dwell in thy Tabernacles Then shalt thou lift up thy face without spot and without fear Iob. 11. 13. Zohar would have thee come with a pure heart and clean hands and not to forget the reformation of thy Tabernacles that is of thy House and Family too as well as of thy self If Zohar be thought of no great Authority let the Prophet Micah propose a question to this purpose VVherewithall shall I come before the Lord and bow my self before the High God saith he Micah 66. and his answer would be out of the highest oracle v. 8. He hath shewed thee O Man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God VVhat Micah saith the Royal Prophet that had best skill in praying resolved long before If I incline to wickednesse with my heart the Lord will not hear me Ps. 66. 16. And the reason of it we may have in his own words elsewhere For the eyes of the Lord are over the righteous and his ears are open unto their Prayers But the face of the Lord is against them that do evil Psal. 34. 14. The wisest of Kings doth but comment upon those his Father's words when he tells us that a good man obtains favour of the Lord but the prayer of the wicked is an abomination to the Lord Prov 12. 2. and c. 15. 8. 29. VVhen such men pray and spread forth their hands before God he will hide his eyes from them yea though they make many prayers he will not hear saith the Prophet Isaiah c. 1. 15. but he that sets himself to serve the Lord shall be accepted with favour and his Prayers shall reach the clouds saith the son of Sirac Ecclus. 35. 16. And doth not the Gospel speak the same language VVe know that God hears not sinners but if any man be a worshipper of God and doth his will him he hears saith the blind man in the Gospel Ioh. 9. 31. And if we will hear our Saviour himself we must conclude that every one that asketh as he should do shall receive Mat. 7. 8 21. But not every one that carelesly or hypocritically saith Lord Lord shall have his prayers â—…ound so potent as to pierce the Heavens and make way for them or himself to ascend thither That is a priviledge reserved for him that in preparation of heart is ready to do the will of our Father which is in heaven But he that is otherwise minded may receive his answer before hand from the Prophet Isaiah that though God's hand be not shortned nor his ears heavy yet iniquity will separate between God and such a suiter and make him hide his face from him when he would be looked upon with some favour Is. 59. 2. 1. 17 18. VIII A farther supply of such Preparatory Meditations as may make us fitter to be heard in our Prayers WE have shewed already what need we have to come with a penitent heart and resolutions of a good life and how far that may prevaile Shall I now shew if we would have yet more hope of Audience and be sure to have our prayers more acccepted how we should improve a penitent heart truly prepared with Contrition and Humiliation of spirit for those Prayers are most successful that come up to that In which regard as much as we are affected with the desire of a good issue of our Prayers so much we should endeavour more and more to prostrate and cast down our selves before the throne of Grace For he that in a sense of his own miserable està te esteemes himself the most unworthy to be suffered to look up to Heaven or be admitted to any accesse neer the Mercy-seat he is likely to be the first that shall be looked upon and called nearer He that in his own opinion of himself placeth himself lowest as a worme and no man He that descends so far into the thought of his own vilenes that he sees his soul ready to cleave to the dust and his body so despicable that he thinks it worthy to be trod upon his Petition is not unlikely to be look'd upon in the first place and himself preferred before all those that expected to have an Answer before him I say not this without some reason For then we have the best foundation to build high when we are at the bottom of Humility And if we will hear what God himself saith of this kind of addresse to him we will easily believe that as he which exalts himself will be abased according to the degree
Saint Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would willingly listen to one that would sometime pray for himselfe as Christ prayed for us with strong cries and teares Hebr. 5. 7. Remembring how Importunity prevailed with the unjust Judge in the Parable of our Saviour and how it may prevaile for them that will give God no rest till he vouchsafe to answer them Such were holy David's prayers wont to be set forth in the sight of God as the incense Ps 14. 2. like frankincense laid upon hot coales So should ours be as if our hearts as well as our tongues were touched with a coale from the Altar mounting upward with that fervour attention and devotion which carries our â—…houghts from earth and presents us as it were for that time before the Throne of God's Royall Majesty in Heaven Now they will more happily and easily compasse this fervency and intention of spirit that are able to follow Saint Peter's advise to joyne Sobriety amd Watchfulnesse unto Prayer 1 Pet. 4. 7. For Sobriety makes us fit to watch and if we bring not a hearty vigilant prayer we may pull a curse upon our selves rather then a blessing We cannot but thinke so if we consider that Prayer is one of the chiefest Services that we performe to God and therefore we must not think that God will indure to have that done coldly and lazily and carelesly Prayer gives us accesse unto the Throne of God and leave to speake and hope to have Audience before his Divine Majesty Therefore should we study to offer it up attended with those graces and virtues and ushered in with that preparation that may put us in further hope of Acceptance after we are heard In that regard the holy Saints of God in all ages being to commence some speciall suit unto God have not been unwilling many times to prepare themselves with Fasting and lay hold of all other good helps whereby they might come as well fitted as they may be for a businesse of so high consequence as that of Prayer XIII The close of this Meditation with a returne to the time ANd now having given a view of most of those helps to conclude this Meditation I will only adde that some advantage to Prayer may be drawne from the very Time which brought us into this discourse Of all other the Morning is the fittest time for Prayer While we are more fresh fasting and sober while our best thoughts affections vigilance intention and fervor not yet taken off or abated with worldly affaires are the more ready to attend our Prayers Therefore let us use the more care not to let that time of our Devotions be passed over but as it should be And both then and ever Let us not presume to pray without some serious preparation or some praevious ejaculation sent before to that purpose For we had better spend lesse time in Prayer then rashly and unpreparedly adventure upon such a worke too soon Preparatory Ejaculations fit to be used when we compose our selves to Prayer OLord all hearts and all things else are naked and manifest in thy sight Hâ—…b 4. 13. and all at thy disposall O Cleanse the thoughts of my Heart by the inspiration of thy holy Spirit and make it fit for Prayer and other holy Duties Graft in it with the hatrâ—…d of Sinne the love of thy holy namt Give me that Faith that may conduct my selfe and that Charity that may take others along with mee to the Throne of thy grace Teach my Heart the Reverence due to thy Divine Majesty in the presenting of my humble Petitions Make my servent and vigilant Prayer truly expressive of the value of that which I came to begge conformable to thy holy will and in the name and mediation of our Lord and Saviour Jesus Christ. This is enough to be spoken of Prayer in generall in reference to our present purpose From this Digression we will now returne to our particular Morning-Devotions For which we learne of our Mother-Church by what she doth in publick Prayer to begin our private Addresses then too with a form of confession which is to begin with our pardon and peace first humbly begged from Almighty God I shall therefore commend unto you first a Confession and Prayer used by Bishop Andrewes then another used by Archb. Laud. XIV Confessio cum Precatione ALmighty God and most mercifull Father all-mercifull and Mercy it self I have wiâ—…tingly and willingly run from thy wayes erred and strayed from them more like an untamed heifer and wild asse then a lost and wandring sheep I have followed too much or rather altogether the absurd devices and brutish desires of my own heart I have not only offended against but even been offended at thy holy Laws thy most holy Laws I have left undone nay not done all those things which I ought to have done I have done done nothing else but those things which I ought not to have done And there is no health nor hope of health in me But thou O Lord have mercy upon me miserable most miserable sinner the greatest of sinners and the most unthankefull for so great grace as hath been offered to me Spare me and all them O God which confesse their faults Restore thou them that be penitent that desire to be penitent that wish they were so that feare they are not enough that are sorry they are not more penitent for this is according to thy promises thy most gracious most sweet promises declared unto mankind in Christ Jesu our Lord that invites all and promiseth to refresh all that feel the weight and â—…urden of their sins and come to Him for ease Grant therefore O most mercifull Father â—…or his sake who is our Redeemer Advocate Author and Finisher of our Faith Propitiation Righteousness and Justification that I and all penitents may ever hereafter live a Godly Righteous and Sober life Grant that we may do this to the glory of thy Holy Name and the Salvation of our own Soules Amen Pro Remissione Peccatorum O Eternall God and most Mercifull Father Pardon I beseech Thee all the Sins Omissions Commissions Thoughts Words and Deeds by which I have provoked Thee â—…o anger from the time of my birth to this present moment that no one nor all of my â—…ins together may ever be able to cry oftâ—…er or lowder in thine eares for vengeance â—…hen the cry of my Prayers may ascend up to Thee for Mercy and forgivenesse and obâ—…ain what they sue for Particularly I humbly â—…eseech Thee forgive unto me my greater and â—…ore clamorous Sins Such as are O Lord â—…gainst Heaven and against Thee have I â—…nned and committed foul transgressions 〈◊〉 Thy sight But I beseech Thee wipe â—…em all out of the Booke of Thy Remembrance through Jesus Christ our Lord anâ—… onely Saviour Amen To these if you will adde a Penitentiaâ—… Psalme There are seaven of them that is thâ—… 6. 32. 38. 51. 102. 130. 143. They will 〈◊〉
For as fire will shew it self by smoak and Faith by good works so will the inward devotion of the Soul interpret it self by the outward carriage of the body that men seeing our hearty service may by our good example be led to glorify our Father which is in Heaven XXXIX Our timely addresse and stay to the end of Divine Service LEt us take order that we may be there from the beginning to the end to come in with the first and go out with the last that our Hearts and Tongues may bear a part throughout which is a good means to make us partakers both of the Absolution at the beginning of Prayer and the Blessing at the end For if we would be loth to rise from Table before we have dined or supped much more should we be unwilling to deprive our selves of our spiritual Food in the word of God and in Prayer where above all other places it should be our Meat and Drink to do the will of our Heavenly Father We should rather be willing to wait for the loving Kindnes of God in the midst of his Temple ps 48. 8. and follow that of S. Basel de abdicatione rerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let no pretence interrrupt or take us off from any part of Divine Service XL. At our first Kneeling HAving entred into the Church with due reverence we may at our first kneeling down present our selves to Almighty God in one of these or the like short Ejaculations Either in that of King David Psalm 19. 14. Let the words of my mouth and the meditations of my heart be now and ever acceptable in thy sight O Lord my strength and my Redeemer Or that of K. Hezekiah 2 Chron. 30. 18. The good Lord pardon every one that here prepares his heart to seek after the Lord. Or Holy Holy Holy Lord God Almighty which was and is and is to come fit us all for thy service Revel 4. 8 Or Merciful Lord gratiously accept us all that come hither to present our selves our souls and bodies unto thee for Jesus Christ's sake that vouchsafed to present himself bodily in the Temple for us in great love and humility Or that we may hoc agere O most gracious Lord God give us grace to make the best use of our time in thy House and not to offer the sacrifice of Fools and so indanger our selves most where we may be best fitted for Heaven where the Lord God Almighty the Lamb are the Temple thereof Apoc. 21. 22. VVhen we are return'd from Prayers say Lord make our earnest and constant endeavours abroad expresse the heartines of our publick and private Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocles XLI Of publick Prayers and Sermons AFter our Reverence and Devotion hath made a good entrance that the rest of our Employment in God's house may be answerable to that good beginning it will not be amiss to say somewhat before hand of publick Prayers and Sermons 1. Of these the first thing I would say is that the Church is the proper place for them not any secret Conventicles Our Saviour commonly made that choice for his Preaching where it might be had He taught daily in their Synagogues The Apostles did the like They went into the Temple at the hour of Prayer Act. 3. 1. And for their Preaching there they had direction to do so from no lesse then an Angel who spake it in these words Go stand and speak in the Temple to the People Act. 5. 20. 2. Another thing to be said of publick prayer and preaching is this that being publick Actions they should appear to be so by the Auditory that is Prayer should ascend to Heaven not from the Priest alone as if it were onely his but from all the People too their hearts going along with him and their tongues declaring it to be theirs also by joyning with him in the Responsals and their Amen which is the seal that confirms it to them They to be parties and partakers in the benefit of that Prayer And so for the Sermon the Preacher should not preach to himself onely though his heart should first and most be affected with it yet if it be the word of God that is delivered by him as Gods Embassador at that time then the Hearers should lay it up and give it their Amen by their Practice which seals up the benefit unto them 3. A third thing we should desire that we may have all the service without mangling or maiming have it as Religion and the Church prescribes not leaving out Prayers or Lessons for the Sermon 's sake but upon special occasions For whatsoever the Sermon may prove we are sure the Lessons are the word of God and God speaks to us by them which we cannot say of our Sermons unlesse they may be reduced to that Touchstone of the written word of God and thence receive their Warrant And be the Sermon what it should be yet they are much mistaken who think they have done their Service if they come soon enough to hear the Sermon For the Sermon is the work of another and tendred in God's behalf to us but our service to God though it be in both in our hearing and praying yet is it rather in our prayers and other the like publick Duties of the Church For which especially Churches were erected and from which they were called Oratoria in the Primitive times and before that in both Testaments Domus Orationis Houses of Prayer where we meet him and make our solemn Addresses unto him 4. Our next desire would be that we may have our Prayers in that Form wherein the Church tenders them without Battologies and extemporary flashes For that which is enjoyned by the Church is most safe and warrantable and wherein the whole Church joyns with us in the same petition and the same terms beside many other advantages which they have And the very proposing of them in a sett Form is that which the Church learned from God himself In times of great affliction wherein there was need of hearty prayer it was God's own direction by the mouth of Hosea Take unto you words and return unto the Lord and say Take away all iniquity c. Hos. 14. 2. And again by the mouth of Joel Let the Priests weep and say Spare thy people O Lord. Joel 2. 17. And have we not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from our Saviour himself the very word of God when you pray say Our Father we must say it saith our Lord himself And what if we say it more then once what if the Collect of the Day come twice and the Lords prayer thrice into our Service Have we not our Saviours own warrant for it implied in these words of St Mat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26 44. When our Saviour was to teach his Apostles that were to be guides and directors to us all he puts them into this way of a set form and in his most earnest