other wings touched each other 2. Chron. â—…1 So the two Testaments touched each other i. e. expounded each other and touched â—…e two sides of the House that is extenâ—…ed from in Principio to Veni Domine â—…esu from the Creation to the End of the â—…orld XLVIII Of short Ejaculations OUr private Reading and Meditation will easily furnish us with many short Ejaculatory Prayers which of all kind of Devotion are freest from the distraction of extravagant thoughts and therefore fittest to be often usedâ—… especially such as are è re nat â that is such aâ—… our severall hints and occasions shall minister unto us from suddaine intensive Affections and quick vehement Desires like Darts thrown out with erect attention of mind or like speedy wings of vigilant prayer happily expressed in a piercing kind of brevitie These are carefully to be cherished and made use of But besides these It will not be amisse to have some praemeditate and in store that may raise our devotion when we are somewhat in disposed of our selves Such as these or the like O Heavenly Father teach me that Reverence Duty and Love that befits one who 〈◊〉 an Enemy is adopted a Son and Heire to a Heavenly crowne Sweet Jesu the life of my Soule by thy gratious indulgence and Interâ—…ession assist me iâ—… following the pattern of thy holy life and teacâ—… me to know Thee and my selfe O holy and blessed Spirit Sanctifie mâ—… Soule and body enlighten my understandinâ—… with thy Truth And enrich my Heart with thy comfortable presence and assistance Most glorious and blessed Trinity Holy holy holy Lord God of Hosts whom none can see and not be everlastingly happy Grant that I may so live as longing for the blessed appearance of our Lord and Saviour Jesus Christ by whom only we hope to attaine that happy sight But how long Lord Come Lord Jesu come quickly XLIX The recollection of our selves at Night and preparation to a Scrutinie THe severall dayes of Creation are closed up with God's owne review of the worke â—…f that Day which he saw to be very good Gen 1. 4. 12 31. We should all make such a review every Day that if we have done well we may be â—…hankefull to that grace and mercy of God â—…hat inabled us to do so and if we have done â—…l we may consider what sorrow for the preâ—…nt what resolution befits us for the time to â—…ome Such a review hath been acknowledged very â—…t and practised by the light of Nature Hence have we that advice of Pythagoâ—…as Non priùs in dulceÌ„ declinent lumina somnum Omnia quà m longi repetiveris acta Diei And Tully reports it to have been the practise of Cato Cato quicquid quoquo Die egerat viderat legerat audierat vesperi commemorabat tanquam diuturni negotii à se rationem exigens After this we may recall that which we had in the close of the first Section which gives general advice for every day L. A Preparative Meditation and Exhortation to such an Absteinious life as may fit us for a happy Death THat we be not mistaken when we suppose our selves in a right course of Christianity let us sometimes seriously recall to minde Saint Paul's advise to his beloved Corinthians and propose that question to our selves which he did to them Know you not that they which run in a race run all but one receiveth the prize So run that you may obtain And every one that strives for the Mastery is temperate in all things Now they do it for a corruptible Crown but we an incorruptible 1 Cor. 9 24 25. Wherein his meaning was that what they knew practised in common races and wrastlings should be applied to a spiritual race and Christian-like combate Which if we will do Three things will appear of apparent necessity 1. He that runs in a race must be admitted in stadium a spectator may run and be never the nearer to the prize 2. So admitted he must resolve of composing himself to run He that will prate or sit or fool away the time may loose the credit and the reward 3. If he aim at the victory he must so run that he may obtain in a right swift and continued course And as a means to all these he must use abstinence abstinere ab omnibus If we apply these to a spiritual race and conflict three things will be needful to a Christian in Analogy to them 1. He must be admitted into the list and number of those that be capable of a Crown incorruptible Which is done by free Justification apprehended by the Faith of a true penitent and afterward confirmed by good works For the Heathens that have no faith and Christians that have a dead faith have no claim to this brabaeum This Holy David expresseth well where he saith I will run the way of thy Command when thou hast set my Heart at liberty That which sets the heart at liberty is that wherein our sinnes are pardoned our persons accepted and so we fitted to a cursus Theologicus and then run where we will in God's Commandements we are still in the way to a heavenly Crowne If it had onely the name of a Crowne there is some Rhetorick in that It is the most eminent kind of reward and set upon the head the most eminent part of the body we may well use all the projects of the head to attaine that which is to compasse the head with honour But it is also Corona incorruptibilis we should not be loth to purchase it with a life uncorrupted 2. When we have thought well of the entrance and Admittance in stadium which makes us capable of that reward we must not stay there It is not called Stadium in that sence It hath another name which implies motion and a painfull motion too It is Curriculum and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of running and striving a place of sweating and toyling to all that are there without exception Qui in Stadio sunt currunt omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysâ—…ie Being come in we must be employed in such actions as befit the place Otherwise no priviledges no partaking of holy Mysteries will excuse us more then they excused the Jewes Who were all baptized to Moses in the clouds and in the red Sea and did eate of the same spirituall meate and drinke of the same spirituall Rock-But with many of them God was not well pleased For they were overthrowne in the wildernesse 1 Cor. 10. 1 2 c. And so overthrown were ensamples to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. If we exceed them in priviledges we may so in punishments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Therefore St Paul that had as many priviledges as any saith of himselfe 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he saith to us 1 Cor. 10. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. He that thinkes he stands sure enough intra stadium may be deceived Therefore Let
not that sinne up by the rootes For there are some sinnes rooted and grounded in other sinnes as Envy and Contention in Pride and Vain glory In all such till the root be quite pulled up and Humility set in the place of it cut the branches as you please some what will bud up and appear again And as some sinnes are the root of others so some sinnes are the food of others as we use to say sine Cerere Baccho friget Venus Lust useth to feed well to fare deliciously and plentifully Therefore there is a Devil that cannor be cast out but by prayer and Fasting And we may safely say that Fulness of Bread and Idleness as they are the Sepulchers of many Virtues so they are the Cherishers of most Vices But when we know the true Root and Cause and Food of a Disease it is half cured It grows late and we need say no more of this Verbum sapienti You may think that I am ready to take my leave of you and bid you Good night adding not a word more of that hard Scrutiny or what else belonging to it may fit it for a happy conclusion And indeed I and all the world must leave you when you are for that business which though it be most profitable is the most unpleasing to us all that are great sinners Yet that I may take my leave the more charitable and that you may find the better night I will say one word more a word of Comfort If in the foot of your accompt you find sinnes so great and so many that great and many terrours begin to disturb you Strive to arm your selves with all the armour of God and be not so much affrighted as incouraged to goe on For if your inward eyes with the use of your best optick Instruments have found out so many of your own sinnes or multitudes of your worst enemies let your other eyes by the help of your prayers furnish you with as good store of the best weapons that can be used in your defence Lachrimae arma Prayers and Teares are the weapons that David used so long that he washed his bed with them Psal. 6 6 7. Teares are the weapons that Mary Magdalen's Eyes had such plenty of that she could wash our Saviors feet with them Bitter Teares are the weapons made Peter goe out of the place where he denied his Saviour into a fitter place wherein he might presently beg that mercy of God that charmed the Divel from ever haunting of him with the memory of that foul Deniall And if you fain would but cannot weep as they did think of those Prayers without any mention of teares that long before these Weepers were born turned Jacob into Israel and moved God to let him and us know that the Lord of Hostes was overcome with his importunate way of non dimittam nisi which shewed the power of his Prayers that wonne him the Name of Israel And let us prove out selves true Israelites by so following of him if we can extort no Teares or so few dropps as cannot be poured into God's bottle and intitle us to the name of Followers of the other great Champions For if we can begin with no weapons of Tears but without them broken and sorrowfull penitent Hearts yet if we resolve to fight the more valiantly hereafter under Christ's banner in the use of some other spiritual weapons doubt not but the Father of all Mercyes and Mercy it self will gratiously receive us having invited all so freely to come to Him that are weary and heavy laden with the unsupportable burden of their sinnes and haveing not by his teares only but by his pretious blood so fully satisfied for poor penitent sinners I am not sorry that I have shewed you the way how to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and use such weapons in your prayers since God Himself hath shewed us the way how he may be overcome And I hope you are not sorry that I have shewed you the way how to make the night of your Scrutiny whensoever you make choice of it a happy and joyfull night in the close But when you have well passed over the time of your Scrutiny in all the nights after a short Meditation of the Affinity that is between Sleep and Death will easily produce a Prayer and Resolution with an eye to that before you make to much haste to lye down and rest in your bed betweèn those sheets that may prove your winding sheets for ought you know A further supply for the Evening you may take out of the pious Bishops Devotions which shall now follow that you may see how he usually prepared himself for his quiet sleep and rest after his daily labours I wish all may use them whith his spirit and remember that like the winding up again of the Clock such is the necessary Recollection of our selves at night after the disturbances and discomposing of our selves in the day time by the ordinary employment and duties of our Calling and our occasional Commerce with other men In this task our best method will be 1. First to reflect upon our sinnes of the day 2. Then upon the hazard of the night against which we had need to be armed by our prayers 3. Then upon the blessing and praising of God for his former works of mercy and providence and the confidence which we have in his custody of us this night and for ever In this part I find no papers of the good Bishop but only in Greek which I shall re-represent in that order 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst theâ—…e preparations for night the very thoughts of the affinity betwixt Sleep and Death or the Bed and the
a good Fire that hath been made in the morning to refresh us at night we take order for an other to do the like Every Morning therefore when our judgment before either the Affections or external objects have wrought upon us is yet most free and impartiall put these or the like questions to thy self as the Emperour Antonine did Whose soul do I properly possess a Brute's or a Heathen's or a Christian 's And what use do I mean this day to make of this soul About what shall I now employ this better part of my self shall I rather put it to the hazard to become good to morrow then be so to day c. Much after this manner was the noble Antonine wont to rouse up himself Not without good reason for such as our daily thoughts and resolutions are such will the Mind be in time The soul receiving a tincture from the Phantaâ—…e Imagination which therefore had need to be dyed and throughly soked every Morning with assiduity of Prayer and Reading and Meditation And that will not be enough unlesse every Night again we call our selves to account and inquire How all this hath appeared in our practice and what Actions of the day have been advanced and improved by our morning-resolutions or what caused the stop and impediment that we may be the better provided to avoid it or remove it another day And why should we not in the Morning and at Night these two several times at least bestow so much pains upon the soul to order it and keep it as our onely treasure which whosoever hath lost hath nothing else to loose or keep We are careful enough that every thing else about us should be neat and cleanly kept and repaired For when are we so forgetful as to leave the body one day without meat and drink and sleep and attendance at several houres Nay with what ceremony and in what state are those times for the most part strictly observed Why then should not the Soul twice a day look for some little attendance that is worthy of far more and better Twice a day a Pythagorean would have looked up to the heavens with some heed and observation to put himself in mind how constantly and invariably the Heavens perform their task and what is their good order and purity and naked simplicity Should not much more be done by a Christian that knows his Soul was breathed from a higher heaven and should tend onely thither It was the Evangelical Prophets resolution If 26. 9. with my Soul have I desired thee in the night and with my spirit will I seek thee â—…arlie in the morning VVhich agrees with the practice of the first times in the Jewish Church where Aaron was injoyned to offer sweet incense every morning and every evening Exod. 30. 7. As also a Lamb in the morning and an other in the evening for a continual burnt offering Exod. 29. 38. And on the Sabbath two Lambs beside the continual burnt-offering Numb 28. 9. David accordingly appointed the Levites to stand every morning to praise the Lord and likewise at evening 1 Chron. 23. 30. But David himself did more For he saith In the morning and evening and at noon-day will I pray and that instantly Ps. 5. 5. 18. So he professed of his sett and earnest prayers but of his praising God he saith yet more Seven times a day i. e. often do I praise thee because of thy righteous judgments Psal. 119. And what David said of his constant task three times a day the fame is said of Daniel Three times a day he humbled himself before his God Dan. 6. 10. After this done under the Law sure we Christians cannot but impose this holy duty upon our selves for twice at the least every day That as God is in Himself Alpha and Omega Apoc. 1. the Beginning and the End the First and the Last so He may be to us our Alpha and Omega the entrance and the close of everie day And that as soon as we awake in the morning we will accustome our selves to acquaint our thoughts first with God and at night composing our selves decently to sleep in some short Prayer or pious Meditation shut up our thoughts and so commend our Souls and Bodies to the protection of Almighty God III. Incitements to Morning Devotion drawn from the Examples and Advice of others WE might do well sometimes to chide our selves into the practice of our Morning devotion by considering How much we come short Of those in the first times of the Law which brought their Offerings unto God every morning Especially of King David that prevented the dawning of the Morning to make his humble addresses to his God Ps. 119. 147. Of the whole multitude of People in Zacharie's time that were found praying without at the time of Incense which was in the morning Luk 1. 10. Again of all the People of the Jewes not long after that were wont to come early in the morning to attend our Saviour Luk 21. 38. Of the Apostles in their early entrance into the Temple Act. 5. 21. Of those in the Primitive times of the Church who were accused of no worse thing then this that it was their ordinary custome to meet together at the dawning of the day to worship Christ with Hymns and Prayers Of the Papists in our daies who by their strict observance of their Hours of Prayer might provoke us to some Devotion in our owne way I do not muster up these Instances together with any intention to urge a necessity of rising betimes to do it or of a punctuall tie to a set private Hour For Age and weaknesse and studie or labour over night and naturall or habituall constitutions of our bodies and the like do qualifie and excuse some in this case more then others But I hope this will perswade us to a more constant morning Devotion when we see our fit times and can well do it And that we may do it then with chearfulnesse and readinesse of heart which makes all our Service the better accepted I will put you in mind of the Prophet's delight in this kind of service who was able to say My Soul flieth unto the Lord before the Morning-watch Ps. 130. I will sing of thy power and praise thy mercy betimes in the Morning Psal. 59. 16. Awake Lute and Harp I my self will awake c. Ps. 92 After you have heard Him you may hear the Prophet Jeremiah others calling upon us Arise in the beginning of the watches pour out thy heart like water before the Lord. Lam. 2. 19. A wise man will give his heart early in the morning to the Lord that made him Ecclesiasticus 39. 5. It is a good thing to give thanks to thee O Lord and to tell of thy loving kindnesse early in the morning Psal. 92. 12. We should prevent the Sun to give thanks unto thee and at the Day-spring pray unto thee Sap. 16. 28. How often this
us unto And as it is in Nature so it is in Grace Grace begins with the heart and having so begun her greatest strength and Spiritual munition is spent in the ordering of that In regard of that beginning My Son give me thy heart Prov. 23. 26. saith this Penman of the Holy Ghâ—…st elswhere in the person of God And in regard of that consequent care and defence he saith here Prae omni custodia So it is in Nature So it is in Grace and so it is in regard of that common enemy of Nature and Grace too He aims at the root of the Tree he strikes at the heart and if he get any hold there he keeps that above all keeping whatsoever he doth for the leaves of Complement and branches of our outward carriage and behaviour So that every way In nature in grace in the opposition of both there is no lesson of such use and consequence as this Keep thy heart above all keeping In which words according to the constant language of the Holy Scripture by the Heart we must understand the Thoughts of the Heart or the whole Soul of man For nothing indeed is so perfect an embleme of the Soul as the heart is 1. It is so in the very outward Form The Heart is wide above and narrow-pointed below So should the Soul be dilated toward Heaven contracted toward Earth Again the Heart is such a Triangle as the round world is not able to fill and the Soul hath an obscure image of more then a Triangle of the blessed Trinity it self For it consists of Reason Will and Memory three distinct Faculties in one Soul and in every part is satisfied onely with God created unto him and never at rest but in him saith St. Aug. The Soul is like the Heart in both these But 2. There is yet a greater resemblance in the very Life of the Heart For the Heart lives by a continued breath per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in the life of the Soul there be Animae suspiria spiritus sancti influxus Ejaculations of the Soul and influences of the Spirit and without that continual entercourse betwixt God and her self the life of the Soule decayes Therefore in that regard also it follows well in Solomons advice Keep thy heart above all keeping for out of that are the issues of life We understand what is here meant by the Heart and how the Soul is figured in that Thence we may easily gather what it is to keep the heart To keep the heart is the Office of the Soul being watchful and observant over all her thoughts and affections and to keep the heart above all keeping is the Emphasis of Care and Diligence In the same phrase which you have v. 7. with all thy getting get understanding that is in respect of that care not for getting of any thing else So with all thy keeping keep thy heart that is in respect of that care not for keeping of any thing else XXX Of the particular consequences implied in the former Advice and the delivery of it and first of the Possibility of keeping the heart IN the Former Advice and the pathetical delivery of it two things are plainly implied 1. He that saith Keep the heart implies that it may be kept It is not utterly impossible 2. He that saith Keep the heart above all keeping implies that it must be kept there is a necessity of keeping of it First we will see the possibility of keeping the heart And that we cannot see more clearly then in the removal of those lets and impediments that we commonly pretend against the keeping of the heart or at least we magnify a great deal more then we need to excuse our selves Whereas it were better wisdom to baulk such Scruples and rather keep our hearts to some absolute Rule that may raise our endeavours to the highest pitch Of those lets and so much magnified Pretences there are especially Four 1. First the malice and subtilty of the Devil to hinder the meanes 2. Another is our own natural weaknes to apply the means 3. A third our unruly passions to interrupt them 4. And then forsooth if all this were not that yet we can do nothing without a supernatural power and therefore we may sit still These Four 1. For the malice and subtilty of the Devil if that be objected against the keeping of the heart I answer First we may be mistaken in it For I doubt not but that is often father'd upon the Devil that rather issues from our selves according to that of St. James Every man is tempted when he is drawn away and enticed by his own lust Jam. 1. 14. We are often tempted by that natural concupiscence that remains in us ad agonem saith St. Aug. that is onely to increase our cautioâ—… and to exercise our diligence in the resistance For which to make us amends there are also many divine sparks hid in the Soul that are able to encounter it And then again for those attempts that arise meerly from the Devil many of them are such as may be wholly prevented many of them are such as may be frustrated and repelled First they may some of them be prevented For indeed they are more of our own procuring then we are often aware of If we did not give the Devil encouragement and fondly discover our weaknes and put an occasion into his mouth we should not have him so often and so buisy about us And therefore Chrys saith He is like a dog that sawns upon us when we sit at Table If we throw him some meat and bestow our favours upon him we are sure to have more of his company but if we chide or neglect him whensoever he comes after a while he will not loose his labour so much as to try a conclusion upon us So it is with the Devil Resist him and he will fly from you Jam. 4. 7. And if he do not fly if he will try his conclusions there are many wayes also to frustrate his practice and return it upon his own head For whatsoever comes from him if it vanish without any consent of ours it shall not be imputed to us it shall be set upon his score If we fail of that yet we may take the Foxes the little Foxes Cant. 2. 15. that is saith St. Jerom we may intercept his wily tricks before they gather strength To which purpose we had the whole Armour of God in the former Section commended unto us So that if we scan the case as it should be for the keeping of the heart we have no such Impediment in so high a degree either from the Devil or from our own concupiscence as the ordinary complaints of the world do seem to infer 2. And this makes way for Answer to the 2d Obj. the hindrance that we plead from our own natural weaknes in spiritual cases to apply the means for this custody Natural weaknes
Grave produced these following Ejaculations and Prayers against the sudden and violent approach of Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such true Devotions and Prayers are the surest meanes to procure a Guard of blessed Angels against the greatest dangers of the darkest times Surer then Salomons valiant men that walked about his Bed every one with his Sword upon his Thigh because of the perils of the night Therefore the pious Bishop thought of no confidence and no repose like that of the Royal Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this confidence he might well conclude his Prayers thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are now coming to the incomparable Bishop's last Hymn and sweetest Anthemn in which he was wont to shut up and conclude the Devotions of the whole day Hark Hark! stand a little and listen and admire for it is a full Anthemn and all his best faculties of body and soul make up a Consort in the delivery of it with all his skill and strength Observe the Deepness of the Base and the Height of the Trebles I mean the Lov Descent of his Reverence and Humility with the High Strain of his Joyes and Thankfulness while he Sings a Requiem to his body and soul in a full expression of his service and the glory which he heartily ascribes unto his God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is not this rare Musick Is it not farr above the strange imaginary Musick of the Spheres Doth it not exceed the natural Consort of the pretty chirping Birds that seem all to joyn together in a kind of Martens and Evensong to the Honour and Glory of the All-creatour that opens his liberall Hands every day to fill all things living with plenty Nay doth it not emulate our Church Musick the cheifest Musick in the world and the best kind of that Musick when the skillfull Artists joyn the sweetest Voices with the variety of sweet Instruments Why shall we not then think this Musical close of all his other Devotions to be his Introduction to conduct him and wellcome him to the Heavenly Quire above to be made acquainted with their Halelujah's and Trisagium's and Doxologies and other wayes of Divine rapture which cannor be learned or practised but in that place whereof the Holy Land was but a Figure For how can we learn or sing the Lords song in a strange Land After this Anthem I can furnish you with no more out of the holy Bishop's papers God be thanked for these which I have received from several hands and laid together to be ready for your use in your private Closets where somwhat would be done besides that which others see you doe in God's House But if you know not how to use them yet may you perhaps be willing after your Scrutiny or Inquisition to go on with these short Meditations and Prayers and Thanksgivings that follow here contracted into a narrow roome for your accommodation Meditations Prayers and praises of God which may be used after the Scrutiny before you goe to Bed Psalm 139. vers 1. O Lord thou hast searched me out and known me Thou knowest my down-sitting and mine up-rising Thou understandest my thoughts long before 2. Thou art about my Path and about my Bed and spiest all my waies 3. For loe there is not a word in my tongue but thou Lord knowest them altogether 4. For thou hast fashioned me behind and before and laid thine hand upon me 5 Such knowledge is too wonderful and excellent for me I cannot attain unto it 6. Whither shall I goe then from thy Spirit or whither then shall I goe from thy presence 7. If I climb up into Heaven Thou art there if I goe down to Hell thou art there also 8. If I take the wings of the Morning and remain in the uttermost parts of the Sea 9. Even there also shall thy hand Lead me and thy right shall hold me 10. If I say Peradventure the darkness shall cover me Then shall my night be turned to day 11. Yea the darkness is no darkness with thee but the night is as clear as the day The darkness and light to Thee are both alike 12. For my Reins are thine Thou hast covered me in my Mothers Womb. 13. I will give thanks unto Thee for I am fearfully and wonderfully made Marvelous are Thy works and that my soul knoweth right well 14. My Bones are not hid from Thee though I be made secretly beneath in the Earth 15. Thine Eyes did see my substance yet being unperfect And in thy Book were all my Members written 16. Which day after day were fashioned When as yet there was none of them 17. How dear are thy Counsels unto me O God O how great is the summe of them 18. If I tell them they are more in number then the sand of the Sea When I wake up I am present with Thee So said the holy Prophet one of the cheifest Seers of Israel What shall we say that have had no such Heavenly Visions and clear illuminations as he had nor will have Tongues so like the Pen of a ready writer as his was we can discover but little of the wonders of our Creation How then shall we be able to conceive and express how wonderfully we are redeemed with a Costly and Mighty Salvation and Miraculously preserved in Sad and Perilous times unto this day Yet let us endeavour at least to praise the Lord and rouse up our soules to it as he did Praise the Lord O my soul and all that is within me praise his holy name Praise the Lord O my soul and forget not all his Benefits Who pardoneth all thy sinnes thy great sinnes and healeth all thine infirmities thy manifold infirmities Who crowneth thee every day with mercy and Loving kindness Who shadoves thee from the dangers of every night Who renewes thy strength every morning like that of the Eagle that thou