very well one for every severall Day of thâ—… Weeke And they may help on the Worke 〈◊〉 our Repentance if we will so often use thâ—… words of those pious Men that made them with their spirit And all the helps in thaâ—… worke are as necessary as they will be advanâ—… tageous For We are charged often and seriously to reâ—…member how we have provoked the Lorâ—… our God to wrath more then once Deu. 9 7 8â—… And the Lord our God is a consuming fireâ—… and a jealous God Deut 4. 24. Thereforâ—… humble thy selfe greatly For the vengeanâ—… of the ungodly is Fire and Wormes Ecclus. 7â—… 17. And if the righteous scarcely be saved where will the ungodly and sinner appeare 1 Pet 4. 18. The Meditation of these places of holâ—… Writ were enough to fright the Impenitenâ—… and make them long to be better acquainteâ—… with Penitentiall Psalmes Then may they heare more comfortablâ—… words For If wee confesse our fins God is faithfuâ—… and just to forgive us our sins 1 Joh. 1. 9. Noâ—… is not the voice of the Gospell only Solomon could put us in that hope long before thâ—… Gospel was sully revealed He that covereth his sins shall not prosper but whoso confesseth and forsaketh them shall have mercy Prov. 28. 13. And others before him have said the like It was God's mercy ever of old Hos. 14. 2 3 4. Hos. 6. 1 2. But we must lay hold on it while it is called to day Hebr. 3. 13 15. There is a long night coming when nothing can be done John 9. 4. And there is no relying or boasting of the little day of our life Prov. 27. 1. We know not how soon the Sun may set for ever upon us and we be conveyed out of the way into our everlasting House Eccles 12. 5. Therefore let us not put off from Day to Day to turne to the Lord. For suddainly his wrath may breake forth and in our security we may be destroyed and so perish in the day of Vengeance Ecclus 5. 7. But God is never so ready to punish as he is to pardon The Royall Prophet that had experience of that mercy tells us that when but he resolved to confes his transgressions unto the Lord the Lord forgave the iniquity of his Sin Psal. 32. 5. And if we would have it confirmed by the Evangelicall Prophet he could tell us God is so mercifull that upon our resolution before we call he will answer and while we are yet speaking He will heare Isay 65. 24. How then can they think to escape that neglect so great Salvation Hebr. 2. 3. After this so needfull and gainfull a Service of Confession As our Church doth so we should do well to addresse our selves to another Confession that of Praise and Thanksgiving In imitation of the Invitatory Psalme and the Te Deum and the like Hymnes in publicke we should have somewhat ready for that purpose in private Such as what now followes XV. A Morning Devotion framed according to St Basil's direction Constitut. Monast. c. 1 and the rare Patterne of the sweet Singer of Israel in many Psalmes PRaise the Lord O my Soul While I live will I praise the Lord yea as long as I have any being will I sing praises unto my God Psal. 146. 1. As long as I live will I magnify him on this manner and lift up my hands in his Name Ps. 63. 5. Every day will I give thanks unto Him and praise his Name for ever and ever Ps. 145. 2. Every day with all readines and thankfulnes of heart I will worship and fall down and kneel before the Lord my God my Maker Psal. 95. 6. By whom I was fearfully and wonderfully made Psal. 139 13 14. My soul cannot but be affected with that curious workmanship even to astonishment and amazement To consider how there is not the least bone or member in my body but tooke along with it an apparent stamp and impression of Divine Power and Wisdome While my whole Body to say nothing of the rate Faculties of the Soule was so cunningly and secretly wrought and embroidered with veines sinewes arteries and other incomparable varieties of necessary parts that as they were first framed and molded secretly in my Mothers wombe so they are not now all of them exposed to the view of every eye but show themselves onely by the use that is made of them Such are the wonders of my Creation How shall I then be able to expresse or conceive how mercifully and freely I was redeemed with a costly and mighty salvation 1 Cor 6. 20. Luc 1. 69. and by no lesse Providence and Goodnes miraculously preserved in fad and perilous times unto this day Therefore shall the first Fruits of every Day be Hâ—…s and the first opening of my mouth the serving and blessing of his holy Name My hearty Prayers and Praises shall come daily before Him like the Incense Psal. 141. 2. ascen ding upward and seasoning and sweetening my thoughts here for the whole day In this manner and for ever Praise the Lord O my Soule and all that is within mee praise his holy Name Praise the Lord O my Soule and forget not all his Benefits Ps 103. 1. c. Which forgiveth all thy sinnes thy great sinnes and healeth all thy Infirmities thy manifold infirmities Which satisfieth thy Body and Soule with variety of good things and so often after a sweet and quiet sleep reneweth thy strength in the Morning and returneth thee to thy Friends and thy own imployments Young and lusty as an Eagle v. 5. that appeares in her fresh plumes vigorous and youthfull againe For this shall my mouth every morning be filled with thy praise O Lord and my Soule make her boast of Thee Ps. 34. 2 3. For this I will remember Thee in my Bed and when I awake Ps. 71. 7. And upon all opportunities sing of thy Honour and Glory all the day long So shall my Soule be more and more satisfied as it were with marrow and fatnes while I thus endeavour to praise Thee with joyfull lips Ps 63. 5. Here we may tender a particular recognition of some speciall mercy and favour showed to us or ours After which we may take others into our Confession of Praise And O that all others might joyn with me in the close of my thankful acknowledgments O that they would praise the Lord with me and let us magnify his Name together Psal ' 34. 3. Though not in the same place yet with the same heart and affection bearing a part in the Angels and our Churches Hymne Glory be to God on high and in earth Peace good will towards men We praise Thee O God we blesse Thee we worship Thee We laud and magnifie thy glorious name evermore praising Thee and saying Holy Holy Holy Lord God of Hosts Heaven and Earth are full of thy glory Glory be to Thee O Lord most high O that men would thus praise the Lord for his goodnesse
maiest chearfully go through the works of thy Calling In this manner and for ever praise the Lord O my soul. And O that all others would joyn with me to magnifie the Lord together as it was that holy Prophets earnest wish O that we might all praise Him In the Angels and Churches Hymne O that we might with Angels and arch-Arch-Angels and all the Company of Heaven laud and magnifie Thy Holy Name O Blessed Lord. Evermore Honouring and Praising Thee Evermore Worshiping and Glorifiing Thy Blessed Name For all Thy great Mercies rejoycing in Thee and saying Holy Holy Holy Lord God of Hosts which was and which is and which is to come Heaven and Earth are full of Thy Glory Glory be to Thee O Lord most High And let all in Heaven and Earth say Amen Amen Halelujah After the Hymn if you are not inclinable to sleep then that the better use may be made of your last Prayers and Meditations concerning the wonders of our Creation Preservation and Divine Omni-present Assistance I will furnish you with a short Paraphrastical Exposition of those Verses of the 139 Psalm which I commended to you before as fit for the time A Paraphrastical Exposition of some Uerses in the 139 Psalme 1. O Lord thou knowest me as well as if thou had'st made a narrow search and strict examination of all my inward parts Thou art privy to my times of Rest and Retirement and after them thou seest how I fit my self for employment and how I demean my self in it Thou observest my intimate and familiar thoughts and inclinations and intentions long before they are actually mine 2. Thou art no stranger to my labour in the day or my repose sleep and dreames in the night Thou art throughly acquainted will all my recreations and all my best and worst actions and all my faillures or more perfect proceedings in the whole course of my life 3. There is not a word at my tongues end but thou can'st discern it wholely and infallibly before it come óut Thou hast no need that I should express it unto Thee for Thou Lord knowest it better then I doe And as well do'st Thou know and observe what care I use not only in the governing of my thoughts and deeds but also in the bridleing and regulating of my Tongue which I keep not in with good heed besides the hedge of my Teeth which is my Monitor to warn me of it all my Religion will prove vain and of no esteem in thy pure eyes who art the great Judge and rewarder of all 4. Thou do'st compass me as close on every side as a City is beset in the straitest siege I can stirre as little from thy Presence as if thou had'st laid thy hands upon me to hold me fast 5. This Thy knowledge of me and of all my thoughts words and deedes is so high above my capacity that I can neither comprehend it nor hinder it nor be concealed from it 6. For whether can I goe to hide my self from thy knowledge of me How can I be secured from thy dreadfull omnipresence that frights thine enemies or deprived of thy comfortable omnipresence which is the unspeakable defence of thy servants 7. 8. If I could mount my self as high as Heaven or couch my self as low as Hell If I were as nimble and swift as Light it self which is like the wings of the morning and could be conveyed in a moment from East to West land disposed of in the most remotest parts of the Sea 9. Even there must I expect to be led by Thy hand and no other but Thy gratious conduct could be my guide 10. If I should think to hide my self in some dark corner the darkest night would not therein differ from the clearest day 11. For to Thee the glorious Fountain of Light the day and night the clearest and the darkest places are all one 12. And the abstrusest and most secret parts about me my very Reines the seat of Affections and Original Inclinations to sinne lie all open and naked to thy view who did'st cover me with flesh and compact me with bones and sinewes in a secret place in my Mothers womb 13. So that if there were no other cause yet for my very Creation alone I am bound with all thankfulness to admire and blesse and praise thy holy Name My soul cannot but be affected with that strange and curious workmanship even to astonishment and amazement 14. For there is not so much as the least bone or member of my body but takes along with it an apparent stamp and impression of thy divine Power and Wisdom while my body it self to say nothing of the rare faculties of the soul was so cunningly and secretly wrought and imbroidered with Veines and Sinewes Arteries and other incomparable varieties of necessary parts which as they were first framed and moulded secretly in my Mothers womb so are they not now all of them exposed to the view of every eye but shew themselves only by the use that 's made of them 15. All this frame and substance of the body lay open and naked to thy all-seeing eye while it was yet an imperfect Embryo under the hand of thy mighty power and unsearchable wisdom that lap'd up all the several parts rowling and winding them up together as orderly and exactly to their compleat number as if they had been all Registered in a Book with directions how and in what method they should be placed 16. All this seemed to be so punctually contrived before they had their right frame and fashion that they might be day by day moulded and ordered by a strict and insensible way of growing to perfection 17. O how dear and pretious should all these things that belong to thy Creation and Providence be in my sight that seem in my poor apprehension as the effect of much thought advice and contrivance in the variety of so many several parts and wayes that I should be never able to recollect the summe of them 18. Should I venter upon it with my poor Arithmetick I were as good settle my self to number the sand of the Sea In various meditation of them I may lull my self a sleep and yet when I awake return to Thee again in a fresh way of Rapture and Admiration of thy wonderful works And if this were my employment every day and constant entertainment of my thoughts every night Yet were it too impossible for me in the course of my whole life to comprehend A TABLE Containing The Heads and Chapters In this Book General advice more briefly set down for their sakes that have much other business pag. 1. Ejaculations to be used in the Morning when we are awake p. 1. Ejaculations to be used when we are retired into our Closets p. 2. A short Sermon taken cheifly out of the First and Last words of Ecclesiastes p. 2. A Short Set Form of Devotion to be used before we leave our Closets p. 4. Advice concerning our
heart commonly If worldly thoughts fall to the ground better will ascend into the place of them But when we mount them into the highest place down go the other I say this must be added at fit times For otherwise wordly thoughts and businesses and recreations too have their time when they are necessarie and must not be omitted Neither are we alwayes alike disposed for heavenly employment Nor will the object it selfe indeed be gazed upon long by us And in this Advise where the wise man saith prae omni custodià keep thy heart above all keeping Prae omni is so farre from excluding all other thoughts and employments that it rather implies many more but it puts the Superlative upon this above them all The heart may have her times of other serious entertainments or lawfull Recreation But she must have her time of Privacie and Retirednesse from them all 1. Both because the devout heart is the spouse of Christ and as St Bernard speakes Christ doth not love to come to his spouse in the presence of a multitude At least he will not knock every day at that heart where there is so much other businesse that there is no leasure to let him in 2. And then againe because whensoever the Soul would mount her selfe to heavenly speculations if she be surprised with worldly affaires she is like a bird that hath her feathers limed Intangled in them she is not able to use so much as her naturall strength to elevate her selfe In both these regards there are seasons wherein she must be retired to God and Her selfe And this is the third of those meanes and preservatives that may be used for the keeping of the heart 4. After all these We have no other care unlesse it be this How there may be a continuall supply of good thoughts and Meditations to busie and strengthen the heart upon all occasions And such a supply there may be in the daily perusall of two great Bookes upon which all other are but Commentaries the Booke of the Scriptures and the Booke of the Creatures The Royall Prophet made the Nineteenth Psalme in speculation of them Both. The first part of it begins with the Creation The heavens declare the glory of God The second part from the 7. verse is of the Scriptures The Law of the Lord is a perfect law And so Both those Bookes are there commended to us 1. Whereof That of the Scriptures is absolutely necessary as a Rule and Patterne to them that want a guide or light it selfe to the blinde Therefore we are advised to meditate in that Day and Night Psal. 1. 2. And the other of the Creatures must not be neglected because they were created indeed to that end to serve our weake apprehension of God as so many Spectacles not to looke upon them and stay there but thorough them to looke upon God Himselfe And so we may understand that obscure place in the Preacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is He hath given the heart of man a whole world of matter for Meditation so large that no man shall ever fully goe through it and find out all the workes of God though he spend all his life time in that studie from the beginning of it to to the end Eecles 3. 11. Out of all which plenty we might every day select something to praepossesse that roome in the heart which otherwise vaine and perhaps worse then vaine fancies will incroach upon If we delight in rarities we might every day pick out some of those reall wonders which God himselfe the God of wonder and the God of Nature hath abundantly afforded to entertaine our speculation Whether we look up to Heaven or downe to Earth whether we looke to other Creatures or to our selves into our bodies or into our soules there is matter enough of wonder and meditation to keep our hearts in the feare and live of God XXXV The Close and Fruit of these last Meditations VVE have seene that the Heart may and should be kept above all keeping We have seen what Meanes and Helps there are for the keeping of it Let us therefore so keep it as our onely treasure which whosoever hath lost hath nothing else to lose or keepe We are carefull enough that the Bodie and Apparrell and every thing else about us be neat and cleanly kept and repaired When are we so forgetfull as to leave the body one day without meat and drinke and sleepe and attendance Let us do as much for the Heart and Soule which is worthy of farre more Let her be Lodged in a roome worthy of Her Let Her be Fed with her own proper food Let her be reposed upon her owne pillow that passeth all understanding To keep it thus is to follow the counsell of the wise man and to prove wiser then He was But to imploy so pretious an Instrument to any base use is the Act of a man that hath lost his wits I will say more It is no better then Sacriledge that a Soule which hath been offered to God as a reasonable sacrifice should after that be made an organ of sensualitie and a Cage for Devils No better did I say Nay it is farre worse For it is not onely the withholding of a Vessel consecrated to the service of God but it is an Attempt upon the Image of God Himselfe The Heart here being the Soul and the Soule a Character of the Divinity And therefore not to be prostituted to publick infections but kept pure and safe above all keeping Our answer to all Attempts against it being that which was our first answer in Baptisme Abrenuncio I for sake them all We undertooke that once and failed of it Let us now resolve and do it And that we may be inabled to doe it Let it be our humble prayer that God would create a new Heart within us and then give us strength to keep it as we ought And to the same end ‑ that He would give us grace to lay sure hold upon the Prime and Superiour Meanes and keepe close unto Him the living God out of whom indeed are the issues of Life XXXVI Instructions for those times wherein we are called to the Church HAving hitherto endeavoured to fit the Heart and Soul for more private devotions and entertainments we may now take the like care to prepare her for times of Divine and Publick Service with the Congregation both for the further confirming of her self and the clearer example to others And if we mean to be so serious in this high employment as the happy exercise and the most happy consequence of it doth require good reason there is that first our Preparation to the Sanctuary then our Demeanour there as in Gods House should exceed all other As the Shekel and measure of the Sanctuary was double to the ordinary measure He that dwels in Heaven hath an especial eye upon that place above all other not only to defend it but to observe our carriage
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
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 〈◊〉
depart in that kind of Death and by that means which thou shalt appoint But so to be ever affected in Faith and Love as they that long to be delivered from this body of sin into the glorious liberty of the Sons of God In this Hope we rest and into thy blessed Protection and mercy this day we commend our souls and bodies Beseeching thee so to sanctifie and direct us in the wayes of thy Laws and in the works of thy Commandements and to give thine Angels such charge over us that through thy most mighty Protection both here and ever we may be preserved in body and soul to serve thee the onely true God through Jesus Christ our Lord. Amen XXI The Fulnes of misery here answered with the best Fulnes hereafter IN the close of the last Meditation I promised to say somewhat of a better fulnes that we might not be too much dejected by the fulnes of our misery and now I shall do it There is a happy fulnes proposed to our desires and endeavours if we will labour to be in the number of those that have no inordinate appetite to the things of this life but rather ardenâ—…ly desire and long for an extraordinary pitch of a holie and virtuous life Never counting our selves to have apprehended nor looking back to those which are behind us but pressing forward towards the Mark that is set before us which is the way and means to the price of eternal glory Phil. 3. 12 13. To such our Saviour's promise is thus delivered with his blessing Blessed are they that hunger and thirst after Righteousnes for they shall be filled or satisfied Mat. 5. 6. But wherewithall with so much as cannot be fully expressed to our dull capacities Therefore it is left indefinite being far above our language or desire This Fulnes and satisfaction may seem to be the perfect expletion of all the natural desires of the soul and body and person of man with their own proper Objects as far as he is capable 1. The Soul In the Understanding with Truth it self In the Will with Goodnes it self 2. The Body 1. with Life in the true land of the living 2. With health and chearfulnes where all tears will plainly appear to be wiped away and all maladies cured 3. With Beauty where our Bodies shall be like to our Saviour's glorious body Phil. 3. 21. in some conformity to his now most glorious estate 3. The whole Person 1. With glory and honour which we earnestly expect and wait for St. Paul's word is most Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. With the best society and conversation Innumerable company of Angels 10000 times ten thousand ministring Spirits and with them the glorious company of Apostles Prophets Martyrs Confessors Virgins and other Saints that make up one quire to sing Hallelujahs in Heaven 3. With such union with God as we are capable of For nothing else will satisfie the little triangle of the heart of Man but the Trinity it self Nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sufficient is our objectum adaequatum The height of saturabuntur must rest upon that Who can fully expresse these things But we are to be excused if we endeavour to expresse what we can For there is a blessed hunger and thirst after the knowledge of them Who is not delighted to heare that howsoever we are here dispersed and persecuted we shall be hereafter as Fellow-Citizens in the same heavenly Jerusalem Hebr. 13. 14. Hebr. 11. 10. as we are already Fellow-Citizens of a lower Jerusalem which is the Christian Church built upon the Foundation of the Apostles and Prophets Jesus Christ Himself being the head corner-stone Ephes. 2. 19. 20. We shall be Fellow-Servants in the same glorious Family of the King of Glory as we are already Fellow-servants of the same Houshold of Faith Gal 9. 10. Ephes. 2. 19 We shall be as Children of the same Heavenly Father not only in filiall Love and Obedience but also in the fruition of an eternal Inheritance Hebr. 9. 15. We shall be as the Spouse of Christ. The Prophets speak of him as of our Lord and Husband Isai. 54 5. and St Paul makes mention of it as of a great Mysterie Ephes. 5. 32. It began in our Saviour's assuming our Nature and it will be consummate at the great marriage Supper of the Lamb when we see his new Bride prepared and adorned for her Husband Rev. 197. 21. 2. We shall all be members of the same mysticall body whereof Christ is the head And the Holy Spirit will diffuse Himself into every mystical member making us all of one Spirit Not by way of Éssence and Information but by way of Inhabitance and Participation In this divine Union to the Understanding we shall know God fully not extinsively but diffusively As we see the Sea distinctly from all other bodies and know it to be the Sea and see what the largenes of the Object will suffer In this Union to the Will we shall be filled with the love of God and find a divine influence of his favour Hence are those strange expressions in the holy Scripture wherein we are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of Christ Hebr. 3. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the Holy Ghâ—…st Hebr. 64 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the Divine Nature 2 Pet. 1. 4. Which one would think enough to expresse the fulnes of our Felicity All this Fulnes and Satisfaction cannot but strike a lustre upon the whole Person upon our very dark bodies as the splendor of the Sun doth upon the dark body of the Moon But if any man doubt how a spirituall Substance if I may so speak can thus sparkle and be visible in the Body Let him remember how the life of the Body can clear the looks of that when it is powerful within and the Heart well pleased Let him consider how a little glimpse of the divine Vision dressed the whole countenance of suffering Steven so that his face became as the face of an Angel Let him conceive how the sight of his new-born Saviour carried the heart of old Simeon into such an exstasie that the earth could hold him no longer he was presently come to his Nunc dimittis What should I strive to say more of this fulnes and satiety which hath a veile drawn before it and cannot be clearly discovered The Devil might undertake at a venter to show the glory of all the world in a Mountain and in a Moment but there is no Mountain high enough no Time long enough to show us the fulnes of this Joy and Glory God hath purposely concealed it that we might rather love Him for Himself then be ravished with the powerful love of any reward Therefore if I had the tongue of Men and Angels my words would be but like Counters that must stand for a greater Summe For there is no fulnes like this and yet there is nothing but
their following of Vice But we have them can set us better Copies to follow if that will move us Let us follow those Saints that have gone this way before us as far as they have been Followers of Christ and follow them in that Resolution which we have from St. Paul I count not my self to have apprehended saith he Phil. 3. 13. i. e. I am not so secure of my name in the book of life that I may sit down and take my ease but this I do forgetting those things which are behind that is not relying too much upon the former pains that I have taken in a Christian course of life and the Duties belonging to my place and reaching forth unto those things which are before that is keeping my eye still upon the end of my race with resolution of perseverance I presse on toward the mark for the prize of the high calling of God in Jesus Christ. Or if any would presse higher still let them follow the ardour and obedience of the blessed Angels as it is our daily prayer that God's will may be done by us in Earth as it is by us in Heaven XXVII Another view of this Means with a fuller expression of the extent of it out of Psal. 34. 13. WE shall need to say no more of the terms wherein Holines is proposed But Holines being so necessary a Duty as without which we are excluded from eternal Felicity it will not be amiss to hear a little more of the full extent of it And that we may best learn from holy David who in the long compas of the 119 Psalm containing 176 verses and elsewhere hath given us more pious expressions of his Desires and Resolutions for an exact holy and virtuous life according to the dictates of God's holy word then any other have And as he was the best able having it so much in his thoughts and endeavours so he hath given us also the best Periphrasis of Holines in the full compas of it and joyned it with Peace too which the better fits our former Meditations He hath done it in these words Eschew evil and do good seek peace and ensue its Ps. 34. 13. upon which we build our following Discourse Eschewing evill and doing good is here put as a compleat description of Holines in the true extent and agrees with that which we observed of the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Holines in us is a separation of our selves from sin to a holy and virtuous life This Holines so clearly and fully discovering it self both by eschewing evil and doing good may well be set in the first place before peace either as absolutely necessary and eminent in it self or as being the best meanes to conduct us to our Peace For no hope of Peace without a good life If we will be Filii pacis and look for the blessing of Peace to rest upon us we must begin with eschewing evill and doing good Our seeking and labouring for the best peace will be of little consequence wiithout that For it was Sin that first broke the peace every way And the breaking off of sin must usher the way to our Peace again The Word of God is the Gospel of peace upon these termes The Ministers of God which are his Embassadors propose no other conditions of Peace The holy Sacramâ—…nts are no otherwise the signes and pledges of our peace 1 In the one the laver of Regeneration being justified by Faith we have peace towards God through Jesus Christ our Lord. But so that we enter covenant to be no more at enmity with God but to fight under his Banner make his Enemies ours and live in obedience to his Laws Of all which this is the summe to eschew evil and do good 2. In the other Sacrament of the holy Eucharist we are honoured with an Invitation to God's holy Table which is an evident confirmation of our peace He would not invite us if he would not be Friends with us But to that we have no Admission and welcome without the renouncing of our evil wayes and resolving to do good These are the steps of our Jacobs Ladder that is of our Liberty to ascend and descend and have fair entercourse between God and us This is the order of that Wisdom from above which is first pure and then peaceable saith St. James c. 3. v. 17. In these steps and in this order our Saviour led us the way For how read we of him Thou hast loved Righteousnes and hated iniquity therefore the Lord hath anointed Thee with the oyl of gladnes above thy Fellows Psalm 45. 8. That is He was first Melchisedec King of Righteousnes and as glad of that as of the oyl of gladnes that made him King of Salem that is King of Peace But whatsoever we think of the Order or of the terms wherein they are expressed still we shall see that they usually go together Righteousnes and peace Ps. 85. 10. in the holy league Obedience and peace Great peace have they that keep thy law Ps. 119. 165. Peace and Holines Hebr. 12. 14. as we found them before Peace and innocence Keep innocence and that will bring a man peace at the last Psalm 37. 38. And as many as walk after this Rule of newnes of Life peace be-upon them Gal. 6. 16. And in effect this is all that is required of us God calls not for great learning or deep understanding nor any thing else but good living Knowledg and Truth go not beyond this they do but show the way This is the way He that knows much may increase his sorrow by his knowledg when he thinks of what our Saviour said of him that knew his Masters will and prepared not himself to do according to it Luk. 12. 47. But he that knows lesse may settle himself closer to the practice of what is here required eschewing evill doing good following of peace And blessed is the man whom the Lord when he comes shall find so doing Luc. 12. 43. I will say no more of the Order and Union of those two I will rather look a while upon eschewing evil and doing good as they may be considered in themselves But still we may take notice of the Psalmist's method which will teach us first to take order for the eschewing of evil before we undertake the doing of good 1. For Sin is our spiritual disease we must be cured of that before we come to the works of our perfect health 2. Sin is our Pollution And who can be filled with sweet and pretious virtues till his Body and Soul are become pure and fit vessels wherein to receive them Or what Doves will come to filthy cottages 3. Sin is our Deviation and departure from God and goodnes First we must recedere â malo get out of those blind wayes before we can be set in a clear way of doing good Having seen the Order wherein this charge is to be taken I will keep you no
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
〈◊〉 〈◊〉 Pro Populo Ne plus sapiat quà m oportet Ut persuadeatur ratione Et cedat Authoritati Pro Politiis Et firmitate ac pace earum Pro Regno Municipio Vrbe nostrâ O Domine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvum fac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene prosperare Pro Consilii Prudentiâ Judicii Aequitate Exercitus Fortitudine Pro Agricolis Mercatoribus Artificibus Etiam usque ad Artes sordidas mendicantes Pro Sobole succrescente Sive in Academiis Scholis Ut quomodo aetate sic etiam sapientiâ Et gratia proficiant Apud Deum Hominem Pro iis Quos commendat nobis Naturae propinquitas Vicinia Loci Beneficentia Amicitia moralis Christiana Charitas Promissum nostrum Pro iis quos difficultas aliqua permit qui negotiis male pressi or are non valent qui sese Precibus nostris coÌ„mendarunt quibus cura demandat a Ecclesiae Vel Reipub. vel Familiae Praecipâ—…è verò Pro iis qui in extremo discrimine sunt auxilio tuo maxime indigent Pro iis quibus insigne aliquod opus prae manibus est Vnde Nomini Tue gloria adventura Ecclesiae Tuae pax Pro iis qui Beneficos se praebent Erga Res sacras Pauperes egenas Redde illis septuplum in sinum illorum Animae eorum in bonis demorentur Semen eorum haereditent terram Vt omnibus Benefactoribus nostris Aeterna bona retribuas Vt miserias Pauperum Captivorum intueri Et relevare digneris Vt lapsus carnis fragiles Benignâ compassione recolas Vt obsequium servitat is nostrae rationabile Acceptum habeas Vt mentes nostras ad coelestia desideriae Erigas Vt oculos Misericordiae tuae super nos Reducere digneris Vt anim as nostras ab aeternâ damnatione Eripias Te Rogamus Audi nos Domine Here I find most papers of the Greek Copies much altered and enlarged but very worthy your perusal and your frequent use too And in hope that you will be of my minde I represent them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 145. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps. 147. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Pious and Charitable Bishop had thus interceded for others then modestly and humbly as it were at the feet of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are his own words elswhere He placed this following Petition in his own behalf And in the close of it he gave himself a memorandum of our Saviours words to his Disciples Luc. 11 2 When you pray say Our Father which art in Heaven Those words of our Saviour were motive enough to him to close-up his prayers there with the Lord's Prayer Therefore I will now set down the manner how he continued it with the former Intercession how he closed it up at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In the next place we may see his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Gratiarum Actiones and His Praeparations to them Meditationum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 15. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 52. 10. i. e. The Saints like it well and God likes it best from them from such as can worship him with holy worship Confiteantur tibi omnia opera tua Psal. 89. 16. i. e. All may confess the truth but Sancti tui benedicant tibi they have more ties of greater thankfulness and are fitter to express it which others have not the skil to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 89 16. i. e. He is a happy man that hath learned that art in which we shall never excell till we are fitted for the Quire above For who can fing the Lords song in a strange land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judith 16. 16. All Sacrifice is to little for a sweet savour to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 43. 31. vers 34. We may speak much and yet come short therefore Exalt him as much as you can Put forth all your strength and be not weary for you can never goe far enough Vaetacentibus de te Domine quoniam etiam loquaces muti sunt Aug. Confes. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tacet tibi laus vel Psalmus i. e. Opera tua non attingit plus hebet silentij videtur procedere â—…x ore lactentium Psal. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baruch 4. 28. Ut anteà in peccatis sic jam in bonis operibus laudibus Dei abundemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Oratio Praeparatoria ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faec me Domine Poenitentiae meae Laudibusque Tuis vacare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domine labia mea aperies os meum annuntiabit laudem Tuam Sed peccantem me Domine prorsus indignum magis deceret coram te jacere prostratum ac cum fletu ac gemitu peccatorum veniaÌ„ postulare quam te ore polluto laudare Verum de ingenitâ tuâ Bonitate confido O suscipe laudes quas decantare desidero Indignus peccator Certê indignas Sed utinam devotus Tibi gratus Gratiarum actio Quod sum Vivo Ratione praeditus Civilis Christianus Liber Ingenuus Honesta stirpe Mentis compos Sensuum Membrorum Enutritus Liberè educatus Literatus Pro
Redemptione Regeneratione Catechismo Vocatione Patientia tua Compunctione meâ Preventione tua Curatione Parentibus bonis Magistris doctis Benefactoribus Amicis Domesticis fidelibus Beneficiis quae accepi Siquid benè egi Consolatione praesenti Fiducia futura Donis Naturae Fortunae Gratiae Omnibus qui mihi Scriptis Concionibus profuerunt Precibus Colloquiis Reprehensione Exemplis Jnjuriis Liberatione à Periculo Ab Insania Inquietudine Sanitate Mentis Corporis Statu competenti Hisce omnibus omnibusque aliis Cognitis vel Incognitis Quae Recordor vel obliviscor Confiteor tibi confitebor Benedico benedicam Gratias ago Gratias agam Omnibus diebus Vitae meae Haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè paulò alitèr se habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliud gratissimae devotissimae Animae Sacrificium Eucharisticum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But what if I should not deliver this in Latine or Greek which two languages the learned Bishop was commonly wont to use in his Closet and to whom all usefull languages were as familiar as his own tongue Methinks I should speak a little English in love to my Countrymen and to let them see how easily by the help of some linguist and the use of their Bibles they might partake of some of these and other-like Devotions to the great benefit of themselves and their Interpreters and all their Friends Blessed be God the Creator Preserver and Governour of all things Whose Kingdome is an everlasting Kingdome and his Dominion from Generation to generation Dan. 4. 3. He is the blessed and only Potentate King of Kings and Lord of Lords Who only hath Immortlity dwelling in a light which no man can approach unto 1 Tim. 6. 15. And though He hath his dwelling so high yet he humbles Himself to behold the things that are in Heaven and Earth Psal. 113. 5. Takeing the Wise in their own craftiness Job 5. 13. Pulling down the Mighty from their seats and exalting them of low degree Filling the hungry with good things and sending the rich empty away Luke 1. 52. Lord what is man that thou hast such respect unto him and the Son of man that Thou dost so regard him Psal. 144. 3. Blessed be the God of the Spirits of all flesh Numb 16. 22. In whom we live and move and have our being Act. 17. 23. Who would have all men to be saved and come to the knowledge of the truth 1 Tim. 2. 4. Not willing that any should perish but that all should come to Repentance 2 Pet. 3. 9 For his thoughts are not our thoughts nor our wayes His wayes Isai. 55. 8. He being God and not man i. e. As God exceeds man so doe His mercies exceed the mercyes of man Hos. 11. 9. O that men wonld therefore praise the Lord for his goodness And offer unto him the Sacrifice of Thanksgiving and tell out His works with gladness Psal. 107. 21. O give thanks unto the Lord For He is gratious and his Mercy endureth for ever Psal. 106. 1. Who can express the noble acts of the Lord but who would not desire to express them It 's good to keep close the secrets of a King but it 's Honorable to declare the works of God Tobit 12. 11. Let 's all be glad and rejoyce and give Honour to Him Apoc. 19. 7. As for my soul It shall be satisfied as it were with marrow and fatness Psal. 63. 6. Therefore let my mouth be filled wirh thy praise that I may sing of thy glory and honor All the day long Psal. 71. 7. This is the happiness of the 4 Creatures in the Revelation They rest not day nor night saying Holy Holy Holy Lord God Almighty which was and is and is to come Apoc. 4. 8. I draw toward the end of my task You have seen the good Bishop's Domesticall Devotions I will now let you see the like before His going out of Town and then how He closed up the day and prepared for Night Oratio peregrè profecturi Qui puerum Abrahae ductu Angeli Qui magorum iter ductu Stellae Qui Petrum fluctuantem Qui Paulum navigantem Adesto Domine mihi Dirige mihi viam Conduc Deduc Reduc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monita Meditationes Praeparatoriae in Vespertinâ ad Deum Elevatione mentis In Bello Cantus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad agendum accōmodatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo palantes revocantur sic Mens humana ut manè excitanda ita ad vesperū quasi Anacletico ad se Ducemque suū revocanda Per Scrutinium Inquisitionem vel examen sui Preces Gratiarum Actiones 1. Scrutinium Inquisitio vel Examen Aug. Vir bonus praeponit scire infirmitatem suam magis quam scire fundamenta terrae fastigia coeli Illa verò scientia infirmitatis suae non paratur absque inquisitione diligenti sine qua coecus plerumque est animus atque in propriis nihil videt Cicero Multae sunt in animo latebrae multique recessus Seneca Deprehendas te oportet antequam emendes Ignotum ulcus in deterius abit curatione destituitur Jer. 17. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor profundum est tortuosum Homo vetus mille involucris obtegitur Itaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attende Tibi ipsi Hoc autem maximè inquirendum Quid hodie Egeris Dixeris Legeris Scripseris quod deceat Christianum Sacerdotem Patrem c. confirmet fidem obedientiam augeat Scientiam vel Regimen animi corporis operetur Salutem tuum aliorum Deum ipsum videmus singulos primae Creationis dies non aliter claudentem quà m per recognitionem operum cujusque diei Et vidit quod bona essent Gen. 1. Cicero Cato diurni negotii à se rationem exigebat Pythagoras etiam Ausonius ex Pythag. Nec prius in dulcem declinent lumina somnū Omnia quam longi repetiveris acta die Rex David exacto die meditabatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hoc Areopagitico nocturno Examine Vide ne Patronum te ostendas peccatorum sed judicem Et in tribunali mentis Tuae dic Dic cum dolore indignatione Iniquitatem meum agnosco Domine Psal. 51. O! Quis dabit menti meae flagella Quae peccatis meis non parcant Ecclus. 23. 2. ' El 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11 31 Oratio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormientiū custos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilantiū fidueia Gr. Nys Neque eum tutum arbitramur qui non fueric Orationis armis praesidioque munitus Rectè igitur Rab. J. de poenitentiâ non in crastinum differendâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ecce spes fructus salutis falsa tibi erit in aeternum nisi animam tuam etiam hac nocte eripueris Et hujusmodi examen si per aliquot dies