A briefe description of the foure Quarters of the Yeare.

AS in mans body there are foure humours, Sanguine, Choler, Mel [...]ncholy, and Phlegme; & as all compounded bodies con­sist of foure elements, Aire, Fire, Ea [...]th, and Water; so likewise in the yeare agreeable to these are foure seasons; the Spring, Sum­mer, Harvest, and Winter; or as the Earth is divided into foure parts, Europe, Asia, Africa, and A­merica: And as in the World are foure corners, commonly called the foure winds, East, West▪ North, and South; so accordingly the yeare is divided into foure parts, [Page 12] which I terme the foure corners of the outward court of this rough hew'd building, to wit, Ver, Aestas, Autumnus and Hyems.

First, Ver, or the Spring, like a young lively youth, of a sanguine complexion, rosie cheeks, smooth face, of light and nimble motion, casteth a cheerefull and lovely look upon the face of the earth, and with a greene, fragrant, and lightsome mantle, cloathes her grosse body, in variety of whole­some hearbs, sweet flowers, deli­cious fruit, and nourishing grain, for the use of Man and all creatures. Now it is that Fowles of the aire couple, beasts of the earth in­crease, and fish of the water mul­tiply in abundance, and leave the deepe to live in more shallow pla­ces. The countrey life is most pleasant, and the aire most pure and wholesome: to which ele­ment this season is resembled: For as the nature of the aire is hot [Page 13] and moist, so is the Spring or san­guine complexion of a cheerefull and comfortable condition. Ther­fore I conclude this season with a prayer to God, that (as in the spring all vegetative and sensi­tive creatures begin to grow and increase upon the face of the earth and waters; so) it would please him to sow in my heart such saving seed, that now I may begin to grow and increase in spirituall knowledge, and bring forth the pleasant fruit of a holy life and righteous conversation, to the glory and praise of God, the good of my neighbour, and salvation of my owne soule.

Secondly, Aestas or Summer, like a man of full growth, strong and lusty, in the prime of his strength, with a fierce and fiery a­spect parcheth & withereth grasse and graine: for now hea [...] is at the highest, floods at the lowest, the seas most patient, and the winds [Page 14] most calme, the earth suted in her richest imbroidery distributeth her bounty to the use of living creatures; flowers are now in their bravery, fruits in their prime, and all creatures in their lustre. The Sun is now in his chiefest strength, and is as hot as fire, which is the Metaphor to which I compare this quarter of the yeare: for as the element of fire is hot and dry, so is the quality of Summer, or hu­mour of choler. The lesson that I gather from hence is, that as the Summer ripens all grains & fruits, so doe I desire of God to send downe the Son of righteousnesse into my soule, to quicken, inflame, and ripen the graces of his Spirit sowne therein by the seed of his sacred Word, that I may seeme beautifull and lovely as a burning and shining lampe in the midst of a froward generation, that others of greater gifts seeing some little sparke of goodnesse in me, may be [Page 15] incited thereby far to exceed and excell me, in vertuous qualities and commendable works.

Thirdly, Autumnus or Harvest, like an ancient man with a white head and gray beard, of a ripe age, full of good workes in his youth and strength, performed with an austere, solid, melancho­ly and sage countenance▪ looking upon the face of the earth with a favourable aspect, renders to the toyling Husband-man the fruits of his former labours: for now grasse is mowne, corne reaped, fruits ga­thered, leaves fall, flowers fade, and the earth loseth her former beauty; floods increase, springs decrease, and all creatures lose their strength and vigour, and the most part of sensible creatures seeke shelter against the stormy ensuing Winter: and therefore well compared to the earth, being cold and dry, of a solid temper, grosse body, and lumpish disposi­tion, [Page 16] (though the naturall quality of this quarter is cold and moist as water.) Now the use that I learn from hence is, to pray to God to send his illuminating Spirit into my heart, that I may seriously consider, and wisely ponder all my former actions, & from thence gather and receive the comforta­ble fruit of the good God hath enabled me to performe, and tru­ly, heartily, and unfeinedly re­pent of those things I have done that I should not, against God, my neighbour, or my selfe: that there­by I may prepare and labour to make my selfe ready with such strong and approved furniture as may be able to defend me against the blustrous and stormy assaults of the flesh, the world, and the devill, at the winter of pale fac't death.

Fourthly, Hyems or Winter, like an angry old man worne out with cares, perplexed with griefe, and [Page 17] impatient in suffering, with a was­pish, fretfull, and phlegmatick countenance, looketh upon the face of the earth: for now the blustring winds break forth, cau­sing the billowes of the Ocean to swell, threatning to swallow the sea-tost Mariner: floods are up; and the cold aire taketh away the strength and vigour from all crea­tures. The pores of the earth are shut by the extreame coldnesse of the aire; beasts and cattell seeke for shelters; Monsters, Serpents, and ravenous creatures for dens, fowles betake themselves to the warmest regions, and fishes to the deepest waters: so that whatsoe­ver the cheerfull Spring, and com­fortable Summer did bring forth and nourish, this quarter doth de­stroy and vanish. In nature it is cold and moist as the waters (yet the true naturall quality of this quarter is cold and dry as earth) and well likened thereto, because [Page 18] of their roaring and turbulent motions; for the Winter is for the most part tempestuous and stor­my, in mighty winds, slabby rain, thrilling haiel and snow, nipping frost, and chilling cold. Now the use that I draw from hence, is, the consideration of old age; that I having by the enablement of Gods Spirit finished the delightfull and pleasant flower of my age in the growth of piety, the flourishing Summer of my dayes in vertuous and commendable actions, and the fruitfull contemplation and meditation of the good I have per­formed, may by Faith and Love seeke and provide for my poore soule a safe harbour in the Merits of my blessed Saviour, against the approaching winter of old age, when the sun of naturall heat de­clineth, the frost of chilling griefs perplex mee, and the blustrous stormes of slanderous tongues backbite me. And so laying and [Page 19] bequeathing my body quietly and comfortably in the bed of the grave, my soule may with joy and alacrity ascend to receive a new growth in eternall glory, with God and the rest of his chosen vessels.

A Flower, or a Meditation on the Purification of the Virgin MARY.

THus having shaped the foure corners of the outward Court of this building, I should now let you take a view of the foure sides thereof. Therefore as on the East you may be pleased to behold a fragrant and glorious Flower, on which, or rather in which the Sun of Righteousnesse did arise: Now that I may with more pleasure de­monstrate the vertues thereof, as a praeludium to the following dis­course, I am bold to make relati­on [Page 20] of this fancy. As I lay musing in my bed, me thought I was upon the sudden wrapt into the ele­ment of fire, & looking about me, I saw no living creature therein. And being much scorched by the fervent heat thereof, I descended from thence into the coole aire, and there I beheld a glorious Rain-bow, upon which I was go­ing to sit downe, but me thought Jove seeing my insolency and pride, cast me into the sea, where I swimming like a fish in troubled waters, could not meet either fish or any other creature; so being weary with swimming, got on shore. And as soone as I arrived on the land, I beheld a glorious Tree, under the branches where­of I thought to repose my selfe and rest; but being cold and wet, I was enforced to go into the fresh aire, to receive the comfortable heat of the Sun to drie and warme me. And walking in a garden I [Page 21] beheld the fairest flower that ever was seene; and being ravished with the sight thereof, but much more with the smell, I had a de­sire to pluck it up by the roots, & as I was taking hold on it, present­ly the Gardiner came to me, and told me that I must take heed that I doe not too rashly touch it, lest I might deerely pay for it, for that it was set there for show and sa­vour, but not to be toucht by me nor any; which threatning I fea­ring presently awaked, and un­derstood the morall thereof to be to this effect; that I having under­taken to make a description of the whole Universe in the Holydayes of the yeare, and having accor­ding to my d [...]ll fancy in the for­mer Meditation demonstrated the foure parts thereof, my mind was much troubled to find some daies in the yeare equivalent to the ef­fects of the elements. And having examined every Festivall day [Page 22] throughout the yeare, I could not finde any one day to make a fit re­semblance either of fish in the water, or of the Worme Piransta in the fire, but only found a de­lightfull Flower and a flourishing Tree, which came from the ele­ment of the earth, and a glorious Rainebow, an effect of the aire The Flower I found on this daies solemnity in the life of the Virgin Mary. And to shew that she was a blessed Flower sprung from the root of Jesse, Nazareth which was the place of her Nativity signifies a Flower; and our Saviour that sprung from her is called The flow­er of the field: So here we have a Flower (Christ) sprung from a Flow­er (Mary) in a Flower Nazareth. Now as a Flower is fragrant for smell, and delightfull to look up­on; so was the Virgin Mary odori­ferous in bearing the sweet savour of life unto life in her wombe, and much more pleasant for our imi­tation, [Page 23] in the variety of her beau­tifull and excellent vertues, bea­ring Christ in her heart by faith. Therefore I will write of this bles­sed Flower, as she is learnedly cōpared to King Solomons Throne, in these particulars. First, that Throne was the royall Seat of a King, and she, the royall Mother, the re­ceptacle of the King of Kings. Se­condly, in that Throne none but the King only sate: & in her wombe, Christ only lay. Thirdly, in that seat, Salomon sat to judge all the people; and in that flesh which Christ took of her, shall he sit to Iudge all the people, even the quick and dead. Fourthly, that Throne was made of Ivory (a part of a most chaste beast:) and she of the most purest Ivory, even Chastity it selfe, being an Immaculate and perpetu­all Virgin. And, as long kept Ivory turnes red, so long kept Virginity (as in her) turnes into martyrdome. Fifthly, that Ivory was covered [Page 24] over with the best gold; and her chaste body was gloriously enrich­ed with the beames of the God­head, when the Holy Ghost came upon her. Sixthly, the top of the Throne was not covered, but round (the most perfect figure:) And she, all round; without any base corners of iniquity: a most perfect and good woman. Seventhly, this Throne had six steps, that made it high; and Mary had six graces, that made her eminent, grace upon grace. A modest woman is a ladder of gra­ces. The first step whereof in her was her wisdome, Luke 1. 29. when the Angell came unto her, and de­clared a blessed message, shee thought what manner of saluation that might be: And in the Chapter following, vers. 19. she pondered & considered: And in the 52. verse after, she kept these sayings in her heart; she thought, she pondered, and laid to heart the Contents of the Go­spell. A great signe of wisdome: nay [Page 25] indeed, the truest wisdome of all. The second d [...]gree, is her modesty; like a good Maid, she feared, or was a­bashed at the presence of a man. And she answered the Angell in very few words: this sweet silence is a great vertue, in a woman kinde. And she was troubled at the man­ner of the salutation, to heare her owne commendations from the An­gell. The more that goodnesse is commended, the more it feares. Theeves steale our goods; and commendations our vertues: ther­fore she was troubled; a great signe of modesty. The third degree, is her chastity, she was a Virgin; we have proofes [...]nough of it, she her selfe sayes so, I have not knowne man. And the Angell findes her where a Virgin should be: she was not gad­ding abroad: he found her at home, and within. The fourth de­gree is her Faith: she doubts not of the great mystery of that won­derfull conception, nor requires a [Page 26] signe, (as Zachary did at the con­ception of Iohn Baptist;) her, How can this be, is not like his, Whence shall I know this? She only enquires of the meanes; since she knowes not man; she had read in the Law, and beleeved, that a virgin should conceive, but she never read of the meanes, that was never before re­vealed to man, but reserved for the mouth of an Angell Zachary doubted of the Angell Gabriels words, even in the ordinary course of nature; and required a signe, therefore he was dumbe, and sung not his Be­nedictus, till his son Iohn was born: She asked no signe; but admiring a worke above nature, beleeves the same Angell, and was made a signe her selfe. ( Behold a Virgin shall con­ceive, was a signe to Ahaz.) And she sings her Magnificat, before her sonne was borne. And a further de­monstration of her strong Faith, was at the Mariage in Canaan; in that she was assured whatsoever [Page 27] Christ commanded, should be ac­complished: though it was against the ordinary course of nature, to turne water into wine. The fifth de­gree was her obedience; she consents, and becomes readily obedient to the will of God, in saying, Be it un­to me according to thy word. The last degree is her h [...]ity: which is the adjunct to her obedience: the last words before the Act of the Incarnation (the [...]e it unto me) are▪ behold the Hand-maide of the Lord. That is her profession, to be a ser­vant, in humility: what sublime humility is this? she is made the Mo­ther of God, and yet she cals her selfe an Hand-maid. This made one say, that the humility of the Virgin was the heavenly Ladder, by which our God descended to the Earth. Had she not been humbled to the Handmaide of the Lord, she had ne­ver sung, He hath done great things. Virginity would not serve the turn, despised humility is above magnified [Page 28] virginity: S. Bernard was of that minde. To virginity (sayes he) you are invited, to humility you are compelled. Of Virginity it is said, Let him that is able receive this: but of humility, except you become as one of these little ones, ye cannot enter into the Kingdome of Heaven: without virginity you may be sa­ved, without humility, you can­not. And in this very point, he con­cludes, and is bold to say, that without humility, the virginity of the blessed Virgin Mary her selfe had never beene acceptable. You (saith he to the proud virgins of his time) forget humility, and glory in your virginity: But Mary, forgetting her virginity, glories in her humility. Be not proud of virginity: for in the Parable of the Ten, there was as many foolish as wise. These six vertues were in her, as six steps in Salomons Throne, which once got over, Salomon, or rather a greater than Salomon re­posed [Page 29] in it, where, after he was set, he had the Duae Manus, the suppor­ters of each side the Throne, (the Father and the Holy Ghost) that ne­ver left, nor utterly faild him. And at his descent, the twelve Lions (the twelve Apostles) that shall here­after sit on twelve Thrones them­selves, and judge the [...]welve Tribes of Israel. And as the Queene of Sa­ba came to see, and offer Gifts to Salomon, sitting in his Throne: So came the Easterne Sages to adore, and offer to Christ, sitting in his Throne, even in the Lap of this bles­sed Virgin Mother; where Salomon in all his royalty was not like him. Such was this Paradise, which God prepared to make our second A­dam in. Yet how gloriously soever she be compared, the burden of her song is, He hath respect to the humble, and all that she professeth, is, that she is the Handmaid of the Lord.

Now should I write the Story [Page 30] of her life, according as it is rela­ted in the blessed Gospell, or as I finde it written by other learned Authors, I should only shew you a Map of misery and mirrour of patience. As her very name, if it be derived from Ma [...]ah, signifies, a person that is oppressed with carefulnesse and griefe, exposed to all misery and calamity, and prest with continuall vexation and mourning; so her whole life rela­ted by the learned, demonstrates that she was continually molested and overwhelmed with penury, [...]xcessive travaile, and unsuppor­table perplexities. For though she came frō the noble stock of many famous Kings of Israel and Juda, being the daughter of Eliakim, of the house of David; yet by reason of the mutation of worldly feli­city, shee was possessed with no great wealth. And so according to her estate a man of mean con­dition, Ioseph, a Carpenter of the [Page 31] same lineage of the Tribe of Iuda, the son of Iacob (who was the bro­ther of Heli) whose wife the said Iacob, according to the Leviticall Law, after his said brothers de­cease, maried; so raising up seed unto his brother, Ioseph the sonne of Heli (according to Saint Lukes Gospell) made choice of her for his spouse. And their poverty is more evident, in that they were not of ability (when they were called to the generall taxation) to get roome in an Inne, but faine to take up their lodging in a poore, cold, and comfortlesse manger. For her laborious travell, first she went to Jerusalem, being three­score and foure miles from Naza­reth, to which place, of necessity she was to passe over diverse high and steepe hils, as Mount Gilboa, whereon King Saul kild himselfe, Mount Gerizim and Hebal, up­on which the blessings and curses were denounced, and Mount E­phraim [Page 32] upon which Ehud kild Eglon King of the Moabites. Then when her Childe was two yeares old, with whom she and Ioseph, to accomplish the Word of the Lord, Hosea 11. 1. and for feare of Herods cruelty, were constrained to flye into Aegypt, and continued all the dayes of Herods cruell reigne at Hermopolis, one of the chiefe Ci­ties of Aegypt, three hundred and foure miles from Jerusalem, to which place of necessity they were to passe thorow a barren and un­fruitfull wildernesse, full of rocks and sands, destitute of waters, and subject to many dangers, inhabi­ted by a rude and barbarous peo­ple, called Saracens, who take their beginning from Ishmael, and as he, so they are very cunning in shooting and hunting, and live upon robbery and spoile. In so much as Merchants at this day are constrained to go in great compa­nies, lest they should be endan­gered [Page 33] by them and savage beasts which abound in those places. And by reason of the windes and sands, they are enforced to guide their journey by the Compasse, as men do that saile by Sea. Yet thorow this wildernesse did Ioseph and Mary passe, with the Childe Jesus, out of Judea into Aegypt; where they were in danger of theeves, subject to be smothered by the sands, constrained to tra­vell over high rocks and moun­taines, and to rest in feare of Li­ons, Beares, and other beasts of prey, that greatly abound there: besides, other discommodities were incident unto them, as want of meat, drink, and other necessa­ries, there being little water to be found there. After, when they came from thence to Nazareth, she with Ioseph went every yeare to the Passeover at Jerusalem, for the space of fourteene yeares to­gether, about which time Ioseph [Page 34] dyed, when Christ was sixteene yeares old, and her selfe thirty. And as I finde related, during her pilgrimage in this world, which was nine and fifty yeares, she tra­velled 3506. miles, besides petty journeyes not worth relation. And last of all for her perplexity and vexation of spirit; behold and see if the prophesie of Simeon was not fully accomplished in her, that a sword should passe thorow her soule. Besides the miseries which she sustained in her travell into Aegypt, as is above specified, when she had carefully brought up her Son for the space of twelve years, by remissenesse and neglect, she with Ioseph thought him lost, and were faine to seek him three daies sorrowing. After, losing her lo­ving Associate, (yet I beleeve without any ca [...]nall knowledge) in the prime of her dayes, it was no small vex [...]tion to her minde. But last of all, when her blessed [Page 35] Sonne was to sustaine the wrath of God and punishment for the sinn [...] of man, to see him reviled by the accursed Priests Scribes and Pharisees nailed to the crosse by the mercilesse Jewes, and his side pierced with a Speare by the cruell Souldier, sorrow and griefe did even cut her heart a sunder, but that she was armed with in­vincible patience, and comforted by her Son and Saviours glorious Resurrection and Ascention. And so from the Passion of Christ to her death, which was twelve yeares, she lived with the beloved Disciple S. Iohn the Evangelist in Ierusalem, and was buried in the Garden called Gethsemane.

Thus having described the beautifull lustre of this pleasant Flower, and felt the odoriferous savour of this heavenly Plant; look on I pray you, one slip more sprung from this fragrant Flower, which I had almost forgot, and [Page 36] that is her religious care and con­formity to the Leviticall Law, or decent order in the Church of God that then was, viz. her cir­cumcising her Son the eighth day, her presenting him to the Lord, and purifying her selfe as on this day, according as God by Moses prescribed. For as Christ had no originall sinne, so he needed not to be circumcised, as shal be shew­ed on Newyeares day; so likewise the Virgin needed not this out­ward purifying, which figured our cleansing from originall sin, wherein the child conceived and born, polluteth his Mother; which was not so in this, for both the conception and birth of Christ was supernaturall, for she is said to have swadled the Childe, beyond the ordinary strength of women, who need a Midwife; neither was she troubled with the usuall flux of other women in their Puerpery, being free from the thing hereby sig­nified; [Page 37] viz. a sinfull child; there­fore the common opinion is, that Christ came forth without any paine, helpe or pollution, the wombe of the Virgin remaining shut; even as the Sun-beams pier­ceth the solid glasse without hurt­ing it, for she received no humane seed, but was with childe by the Holy Ghost. Now why this cere­mony of sanctifying was used un­to Christ, by presenting him in the Temple, and making an oblation for him, is thus answered by [...]uni­us; That Christ was ever holy from eternity as he was God, and from the very moment of his concepti­on as he was Man; wherefore he was not presented before the Fa­ther, nor sanctified for himselfe, but for us, according to the cere­mony of the Law. Now such things as in the Scriptures are said to be sanctified, are either sanctified in­deed, by Institution, or Sacrament. Indeed, in their Nature, or by de­claration: [Page 38] In Nature, when by the grace of God things are made ho­ly, which were not so before; by declaration, when things before holy, are manifested to be so. Se­condly, by Institution things are sanctified by vertue of Gods com­mand, and promise of blessing; as the Sabbath is sanctified. Third­ly, by Sacrament things are san­ctified, either absolutely, or rela­tively, that is, both by significati­on, and by the truth of the thing signified. And thus Christ was san­ctified, though he be the truth of the Sacrament. First, because be­ing Man he would obey the Law, under which he was made: Se­condly, that he might sanctifie the Law in his own Person. By Insti­tution, he was sanctified for us, we receiving the blessing through him, as our first borne, and Priest, abrogating the Leviticall Priest­hood. And by manifestation he was sanctified, when by observing [Page 39] this Law he was declared holy. Wherefore this act of the Virgin being voluntary, as I have shewed, it was to shew her zeale and con­formity to the decent orders of the Church of God. To this might be added her constant course in keeping the Passeover every year, which was a work of great labour & travell. But now these ceremo­niall shadowes at the presence of the most glorious bright Sunne Christ Jesus, vanishing away, the Christian Church in all ages since hath in place, or in stead of the Jewes Purification, ordeined and instituted the purification of the heart, by a true, lively, and justi­fying Faith, and the purification of the life, by unfeined and hear­ty repentance, in that commenda­ble and decent order of Church­ing women after their great deli­verance from their pain and perill of child-birth, & enjoyneth them to bring not (as then) a lambe, or [Page 40] two young pigeons, but (the sum of all Legall sacrifices) hearty prayer and thanksgiving, which consists not onely in the lippes, but in the life and conversation. Therefore every religious & wise woman will not be so wedded to their own opinion or selfe con­ceit, to think that it is any dispa­ragement to her person (be she never so great) or a point of Pope­ry, to give publick praise to God in his Church, but will be willing (as Mary here was) to conforme themselves to the godly discipline of the publick worship of God in his Church (if ability of body hin­der not) as well as zealous in their own private devotions; for they well know, that one duty of Piety ought not to justle out ano­ther, and that it is very requisite that our private and voluntary ob­sequies should give place to pub­lick solemnities. The sacrifice ap­pointed for this solemnity makes [Page 41] this apparant: for the Turtle and the Dove are bo [...]h mourners, or if you will, both signifie the divine worship of God; yet ought not the one to hinder the harmony of the other: for the solitary Turtle, and the associable Dove, do both together set forth the secret tears, and publick meetings of Gods people in divine worship: for the Turtle signifies chastity, and the Dove simplicity. It being obser­ved, if the Turtle having once lost his mate, he careth not for seeking any other; and the simple and chaste conversation of the faithfull is an acceptable sacrifice of righteousnesse unto the Lord. Now they (saith Calvin) are decei­ved, that think the Law of Purifi­cation to be but a politick law, for God hereby would set before the Iewes eyes the corruption of their nature, and the remedy of divine Grace, & did not appoint this on­ly for the purifying of the wife as [Page 42] polluted towards her husband, but this one law doth abundantly prove originall sin; it being here­by intimated, that the child com­meth into the world so impure, as that the very mother is polluted hereby. The offering was for the redemption of the first-borne, Le­vit. 12. 6. And hereby it appeareth, That Joseph and Mary were very poore, otherwise they should have offered a lamb. Whereas the child was before presented with gold, it is not to bee thought that they brought him any great quantity, but some little offering, more for honour than for enriching. It is to be considered, wherefore a pair of Turtles or two Pigeons were now offered. The Turtle is most in lo­quacitie among Birds, and the Dove in mildnesse: And such is Jesus become unto us, being most milde: And Christ as the Turtle by the voice of his Gospell, and the sincere preaching thereof, al­lureth [Page 43] the whole world unto him, and filleth the Garden of his Church with his own melodies, as it is seene at this day, The voice of this Turtle is heard in our Land. For the confirmation of the truth of Christs presentation in the Tem­ple, Saint Luke reports, That after forty dayes from his Birth, or two and thirty daies from the Circum­cision; His Mother brought him thither, according to the Law of Moses, and withall recounteth two strange things which happened at the same time, to wit, That two grave and reverend persons, Sime­on, surnamed the Just, and Anna the Prophetesse, (both of singular sanctity amongst the Jewes) com­ming into the Temple at the very same time, took notice of him, and acknowledged him publikely for the Messias and Saviour of the world, fore-telling also, by the spi­rit of prophesie, divers particular things that were to ensue, both to [Page 44] Christ and Christians, and especi­ally by his Mother the blessed Vir­gin, which things being published at that time, and confirmed after­wards by the event, doe well de­clare, that this narration of Saint Luke could not be forged; as also the number of particular circum­stances set downe about the time, place and persons, most notori­ously knowne to all Jerusalem; as for Anna, shee had lived from her youth untill fourscore years of age in the Temple, and thereby was knowne to the most part of Jury. And Beda doth from her draw a mystery, and makes of Anna a fi­gure of the Church, which is by Gods grace, in that shee was the daughter of Phanuel, which signi­fies the face of God, and of the Tribe of Asser, signifying Blessed­nesse: her age being fourscore and foure years, and her married estate seven; which being applyed unto the dayes of Davids week, the age [Page 45] of mans life, doth signifie, That the doctrine of the twelve Apo­stles should bee the rule of the Church in all ages; for twelve multiplied by seven, makes four­score and foure, the age of Anna, which signifies Grace. And as for Simeon, he was the Scholler of the most famous Hillel, and condisci­ple to Jonathan, maker of the Chal­dee Paraphrase; and the Jewes Thalmud confesseth, that by the death of these two men, (especi­ally of Simeon,) failed the great Synagogue, called Sanhedrin: w ^ch after the captivity of Babylon untill Herods time supplyed (in a sort) the spirit of prophesie, that was expressely in Israel before the said Captivity. From both which persons this among other things is observeable, that Christ came first unto Simeon, which signifies obe­dience, an embleme of the Law; who taking hold on Christ, desi­red then to die or depart in peace. [Page 46] But when Christ came unto Anna, a figure of the Gospell, shee con­fessed unto the Lord, and gave thankes, seeing the Salvation of the World in Israel, and was com­forted in Jesus her redeemer and Saviour, who desired to live for ever with Grace. From all which see the honour that was done to Christ from both sexes; Simeon an old man, Anna an old widow; Za­chary a Priest, Elizabeth a married woman, and Mary a Virgin, were all insoired with the spirit of pro­phesie to give testimony unto Christs Incarnati [...]n.

Now I will conclude the Medi­tation of this day, in contemplati­on of the rare graces of Gods Spi­rit in this Virgin Flower, and pray to God that it would please him to infuse into my soule by the breath of his Spirit, the sweet sa­vour thereof, that so I expressing by godly imitation the pleasant fruit thereof in my life and con­versation, [Page 47] may (as shee on this day did present the first fruits of her wombe, and offered the legall sa­crifice that God by Moses prescri­bed) from hence-forth consecrate and present the first fruits of the ensuing pilgrimage I have to run in this miserable world, wholly to the glory and praise of God, the good of others, and salvation of my owne soule. And so daily of­fering the Lambes Patience, the Doves Innocence, and the Turtles Chastity, may grow as a young Plant, flourish as a pleasant Flower, and in a ripe age be gathered into the Garner of a heavenly habita­tion. All which I pray God grant, not for any merits of mine owne (for I am in my selfe unworthy of the least graine of saving Grace) but for the merits of my All-suffi­cient Saviour Christ Jesus. To whom with the Almighty Father, and sanctifying Spirit, three Per­sons and one onely wise God be [Page 48] ascribed all Honour, Glory, and praise, from henceforth, and for ever. Amen.

A TREE. Or A Meditation on Palme Sunday.

IN the former Meditation you have viewed a fragrant Flower. Now as opposite to that, you may be pleased to behold a flourishing Tree, upon which the Sunne of Righteousnesse did set. And as a Tree I consider it, first in its root or station, secondly, in its fruit or operation. First, for its root or foundation, to know the reasons why this day is called Palme-sun­day, my small learning cannot ful­ly decide nor determine, for the Gospell appointed or set apart for the publique service of God on this day makes no mention of Palme, nor any thing that hath Re­ference thereunto: for whereas [Page 49] Palme, is a note of Victory and Tri­umph; this dayes Gospell contra­ry thereto makes a sad relation of our Saviours Death and Passion. And the Gospel that seemes more to correspond with the name of this day (and as some affirme) was usually read in Churches in for­mer times on this day, is not unfit­ly stated upon the first of the foure Sundayes before the day of our Saviours Nativity, called Advent Sunday, because those Sundayes are appointed for us as preparato­ries to entertaine the benefits of Christs incarnation into our souls, as the Jewes did his corporall pre­sence into Jerusalem, with great joy and triumph. So the chiefe rea­son (as I conceive) why this victo­rious Palmes Gospell is thus trans­planted from this day to Advent Sunday, and yet that this day should still retaine the name, is (as before is specified) to be as John Baptist was, a fore-runner, or har­binger, [Page 50] to prepare the way for the comming of the great King Christ Ie­sus into this Annuall World: or thus, the root of this dayes deno­mination springs from these two grounds or causes. First, because that as this day falls alwayes in the Spring season; and Palme (as some note) is one of the first Trees that buds: so men that are ratio­nall Trees in the Spring of their age, assoone as they come to knowledge, should prepare them­selves for the entertainment of Christ into their hearts, by striving to grow in piety and spirituall un­derstanding. 2. Because (as some say) Palm delighteth & flourisheth most by the rivers side; so Christ and all Christians flourish and be­come most victorious by the trou­blesome waters of persecution and affliction. To prove the veritie hereof: All writers almost affirme this same very day Christ went to Jerusalem in that triumphant [Page 51] manner, as in the Gospel is related, five dayes before his Passion; to shew that in suffering he became victorious over sin, death, and all the Temptation of the Devill, and in dying hee overcame death, which gave the Church (ancient­ly) occasion to goe in procession with Palmes in their hands on this day, from whence it was called Palme-sunday. Thus having briefly demonstrated the radical founda­tion of this dayes denomination, I should now shew you the fructifi­cation thereof. For though the Palme (which grows in our Iland) beares no fruit at all, but onely a spongie or soft blossome growes upon it, thereby (as I conceive) to shew the vanity of all worldly ho­nour and triumphs, (of which Palme is an Embleme) yet this Annuall Palme (as the Date-tree) will afford as many fruitfull medi­tations, as there are words in the Gospell, as is learnedly accompli­shed [Page 52] by that pious Gentleman Mr. Austin in his divine Meditations, out of whose pleasant Garden I will only gather this sweet and de­lightfull fruit of Humility, which growes upon the top of this Tree, and yet it is to be seene in every branch thereof: for Humility the higher it is, the lower it will stoope: therefore as it is the conclusion of his, so it shall be the period of my meditation for this day, on which our blessed Saviour by his Humili­ty triumphed over the Pride of the world, and ascended to true glory, by suffering death upon the igno­minious crosse. For better expla­nation hereof, view the story, and you shall find, that among all his Pompe, and applause of the people, (when all the Citie of Jerusalem was moved at his Magnificent en­trance) hee himselfe gave a great example of Humility, in riding so simply on a poore Asse, with no bet­ter a sa [...]dle than a cloake, or some [Page 53] such slight thing cast on him: how­ever, the people triumph round about him he was humble enough himselfe: he tooke small Pride in it: for, while they applauded, he wept; there was Humility running downe his cheekes. Indeed it honou­red the Citie, that hee would thus ride into it, but it humbled him: He was never in any great Honour, in all his life, but twice; at this time, and in the Transfiguration, there he talked with Moses and Elias con­cerning his Death; and charged his Disciples to tell no man of his Glo­ry: And ( here) he is going to his Death, indeed; and Weepes in the midst of his Glory. And this Honour continued with him but a small time neither: for, they that thus admir'd him in the morning, would none of them give him a lodging at night, he was to goe back againe to Bethany to bed: and within lesse than a weeke after, they were much worse altered toward him, which [Page 54] hee full well knew, that knew the thoughts of all men; therefore looking on, and fore-seeing them (a sort of false Traytors to his life) hee had little cause to bee proud, or Ioyfull at their acclamations, though he suffered them: for, will you see what followed? Now they cry Ho­sanna, to the Sonne of David; then they cry, Take him away, take him away: Crucifie him, crucifiehim: Now they cry King of Israel; then they cry, wee have no King but Caesar. Now they cut down boughs, to strew the way for him, to ride on: then, they cut down a Tree to make a crosse to hang him on: Now they cast their garments before him, then they cast lots for his Garments: Now they cry, Blessed is he that com­meth in the Name of the Lord; but then, cursed is hee that hangs on the crosse. We see what became of this exaltation, and how it ended. If he were ever truly exalted indeed, it was his Humility that exalted him: [Page 55] nay, he only tooke Humility for his Exaltation; for, when he meant one of his greatest Humiliations (even that on the crosse) hee sayes of it, When the Sonne of Man shall be ex­alted, &c. No exaltation would he admit in this life unmingled with humility; for which cause the Apo­stle saith, That (after death) God hath exalted: nay, God hath high­ly exalted him. It may well be his Song, as it was his Mothers, (He hath exalted the humble and meeke.) But this is not the day of that Cata­strophe, and small exaltation that was an unmingled one, and is an Argument fit for Easter-day: wee are now meditating of the begin­ning of his Passion, in Teares, even this day of his seeming Glory, and therefore our object is principally his humility; his emptying himselfe even to the bottome, and becom­ming of no accompt; his humility, in going to his death for us: from which, if I could learne this one [Page 56] short rule, (of Saint Bernard) it will be use enough, that since the lower he made himselfe in humility, the greater hee shewed himselfe in Charity, I might say from the bot­tome of my soule; In as much as Christ made himselfe vile for me, so and much more should I make him precious and deare to me! Mark (O man) that art but earth; see thy God humbled, and be not Proud; and since he is Ioyned to thee, bee not ungrateful to him; so shalt thou (in the end) be exalted to him, that for his Humility was exalted to the right hand of God. Thus if I could be as a Tree planted by the waters side, rooted in Faith, growne up in Humility, spread abroad by Charity, and fruitfull in all kinde of good workes, I should in due time bee transplanted from this valley of Teares to a Garden of Pleasure, the Paradise of God, where I should for ever reigne in perfect glory with Christ who is [Page 57] gone before to prepare a place for those that are followers of him in Humility.

OF A RAINBOW, Or, A Meditation on the fifth day of November.

THe third side or wall of this outward Court, is as on the South; in which I have fixed a de­lightsome Rainbow: But I am no Astronomer, and therefore can­not artificially show you how the Rainbow becomes ingēdred in the Aire, when the glorious Sun with his golden and bright beames is just opposite against a waterish cloud, which presently causeth its moist Timpany to powre out and empty it selfe upon the place from whence it receives its borrowed liquor: neither doe I intend to show you the variety of colours [Page 58] that are to be found therein. But I will briefly write thereof, as it is a signe or token of Gods love and mercy to mankind, Gen. 9. 13. Be­hold (saith God) I set my Bow in the cloud, and it shall be for a signe of the Covenant betweene me and the earth: So this day is by Act of Parliament (according to a like president in the Word of God, Hester 9. 27.) set in the yeare as a signe or pledge of Gods love and mercy to us of this Nation, in commemoration of that great and miraculous deli­verance from that unparallel'd en­tended Gunpowder Treason, to assure us, that if we continue in the true Religion, depend and put our whole trust and confidence in God, and walke in the way of his Precepts, he will never leave nor forsake us; so that neither of those two mercilesse enemies of man­kind, Water or Fire, complotted by the accursed crafty inventions of bloody minded men, shall ever [Page 59] have power to destroy us: For though sometimes he may for our triall suffer the little Pinace of his Church to be almost covered with waves, yet in his due time he will arise out of his slumber, to still the raging of the tempestuous Sea, for the safegard of his little Barke.

When the proud papistical and presumptuous Spanyard in 88. thought himselfe sure of this little Island, and was upon the brinck of victory in his own imagination; though his ships were many and strong, his warlike provision and munition great, and his people without number, yet God by one small blast of his fury, in a mo­ment of time, by weak means, did dissipate & overwhelme his ships in the narrow Seas, where his strong and warlike provision was confounded, and his numerous multitude drowned, even as Pha­raoh and his Hoast in the Red-sea.

So as on this day, when the vi­perous [Page 60] brood of papisticall Eng­lishmen, for the extirpation of the true Religion, and overthrow of all policie of the State, had contri­ved, and almost brought to ef­fect their intended bloody, mon­strous & prodigious Powderplot: They thinking every thing had beene sure, and they to rule the Land as they pleased; when the King and Queen, Prince, and all the Flower of the Nobility, the most of the reverend Clergy, Pru­dent Judges, and wise Counsellers of the Land, should have beene with one fatall blow cut off, and blowne into the trembling Aire with a horrible thunderclap in a mist of darknesse and cloud of pow­der, yet even then upon the point of destruction, Gods all-discer­ning Eye by the light of an ob­scure Letter discovered, disclosed and confounded this devillish de­signe, begotten in hell, and hatcht at Rome. But, God be praised, this [Page 61] Cockatrice was this day broke in the shell, this Brat was smothered in the cradle; and this fruit never came to perfection, but was cropt in the bud: And whereas they thought to have swallowed us up quick, when there was none to help; in the same place they them­selves, I mean their limbs, were set as signes of wonderment and a­mazement. The particulars of the story be briefly thus; When that rare Phenix, of blessed memory, Queen Elizabeth expired, as soone as that glorious Sunne King James, of like happy memory arose in this Islands Hemisphere; Papists like Locusts swarmed almost in every corner of the Land, expe­cting an alteration, or at least a tol­leration for their Religion: But when they saw their hopes fru­strated, and being denied the aid and assistance of forren Princes (who had made peace with this Land) to effect their trayterous [Page 62] combination, then most wickedly, divelishly, and unnaturally, they began to complot this damnable designe, in manner following.

In the yeare of our Lord 1603, in the beginning of the said Kings reigne, this horrible Treason was first of all contrived and inven­ted by Robert Catesby Esquire, as he confessed at his death, and took all upon himselfe, excusing the rest, that they were allured and seduced by him. And as he him­self related to Thomas Winter and John Wright Gentlemen, in these words: I have bethought (said he) of a way, at one instant to deliver us from all bonds and without any forreigne helpe to replant againe the Catholick religion, which was to blow up the Parliament house with Gunpowder: for (said hee) in that place have they done us all the mischiefe; and perchance God hath design'd that place for their punishment. This device they all [Page 63] applauded and commended; for this said Winter struck at the root, and would breed a confusion fit to beget new alternations: but they were very fearefull of the miscar­rying thereof, lest if it should not take effect, the scandall would be so great, which their Catholick religion should sustaine thereby, as not only their enemies, but their friends also would with good rea­son condemne them, as Winter himselfe confessed. Therefore he went over beyond Sea and ac­quainted Guido Fawkes therewith, who thereupon came into England with him; and at the beginning of Easter Terme acquainted Thomas Percy therewith, and about the middle of the said Terme they five, to wit, Catesby, Percy, Winter Wright, and Fawkes, met behinde S. Clements Church, and in a cham­ber where no body else was, upon a Primer gave to each other an oath for secrecy, and in the next [Page 64] roome heard Masse, and received the Sacrament thereupon: then they went about the Plot, and for that purpose Percy hired a house next the Parliament house, of Why­niard keeper of the Wardrobe, and Fawkes underwent the name of Pe [...]cyes man, calling himselfe Iohn­son. Catesby provided a house at Lambeth to keep provision of pow­der, wood, and other materials for their intended mine, which they made ready there, and in the night conveyed them by boat to their house by the Parliament to avoid suspition by often comming thither, and one Keyes was the keeper of Lambeth house, as Fawkes was of the other; so having all things thus prepar'd, with fit tools, baked meats, and other necessa­ries, the lesse to need sending a­broad, begun to make the Mine the eleventh of December, 1604. and shortly after took Christopher Wright, and Robert Winter Esqu. [Page 65] into their fellowship, with like oath for secrecy: and Fawkes stood as Sentinel to descry any man that came neere to give them warning. And as they were a working, op­portunity was given to hire a sel­ler, in which they laid the powder and left the mine.

Then because they wanted mo­ney, they took into their fellow­ship Sir Everard Digby, who pro­mised 1500 pounds, and Thomas Tresha [...] who promised 2000 pounds, Percy promised all hee could get of the Earle of Nor­thumberlands rents, which was about 4000 pounds, to provide galloping horses, and other pro­visions: so they bought thirty six barrels of Powder, which they covered with wood and coales, and put them in the said seller. All things sorting thus fit for their purpose, they had laid the plot thus: that Percy should undertake to c [...]aze upon the Duke of Yorke, [Page 66] because of his acquaintance in Court, (for they thought the Prince would be with his Father at the Parliament) and take him into his custody, because he with another Gentleman might enter the chamber without suspicion, & having some dozen others at se­verall doores to expect his com­ming, and two or three on horse­back at the Court gate to receive him, he should (the blow being given, untill which time he should attend the Dukes chamber) carry him safe away, for they supposed most of the Court would be ab­sent, and such as were there not expecting or unprovided for any such matter, would not make much resistance. For the Lady E­lizabeth, It were easie to surprize her in the countrey by drawing friends together to a hunting neer the Lord Harringtons. And As [...]by, Mr. Catesby's house, being not far off, was a fit place for preparati­on. [Page 67] Then for money and horses, they thought they could provide in any reasonable manner (having the Heire apparent) and the first knowledge by foure or five daies was ods sufficient. Thus while they thought all things sure and safe for their intended enterprise, God whose eye sees into the secrets of all mens hearts, and knowes their thoughts long before, by a strange and miraculous event discovered all this horrible Treason; for the Saturday, which was but ten daies before the Parliament, one of the Lord Mounteagles Footmen was met by an unknown man of a rea­sonable tall personage, and deli­vered him a Letter, charging him to put it into his Lords hand; which when the Lord had read, could not tell what construction to make of it, whether as a foolish Pasquill, or as a thing of conse­quence; yet concluded not to keep it secret, but presently that night [Page 68] reveald it to the Earl of Salisbury, who acquainted three other of the Privie Councell therewith, and they upon mature advice among themselves wondered at the strange contents thereof, would not make too much inquisition therinto, without first acquainting the King therewith: so upon Al­holland day presented it to his Ma­jesty; the Contents whereof fol­low.

My Lord, out of the love I beare to some of your friends, I have a care of your preservation: therefore I would advise you as you tender your life, to devise some excuse to shift off your attendance at this Parliament, for God and man have concurred to pu­nish the wickednesse of this time; and think not slightly of this advertise­ment, but retire your selfe into your countrey, where you may expect the event insafety: for though there bee [...]o appearance of any stirre, ye [...] I say they shall receive a terrible blow this [Page 69] Parliament, and yet they shall not see who hurts them. This counsell is not to be contemned, because it may do you good, and can do you no harme, for the danger is past, so soone as you have burnt the Letter: and I hope God will give you the grace to make good use of it: to whose holy protection I com­mend you.

The King no sooner read it, but after a little pause, and then read­ing it over againe, contrary to all Grammaticall construction of this sentence in the said Letter, That they should receive a terrible blow at this Parliament, and yet should not know who hurt them, and then joyn­ing this sentence immediately fol­lowing, for the danger is past as soon as you have burnt the Letter, conclu­ded that the danger mentioned should be some sudden danger: for no other Insurrection, Rebel­lion, or whatsoever other private or desperate attempt could be committed or done in time of Par­liament [Page 70] and the Authors there­of unseene, except it were by Powder, which might be perfor­med by one base Knave in a cor­ner: And therefore wished that the lower roomes under the Par­liament House should be narrow­ly searched, or else there should be no going to Parliament: wher­upon the Lord Chamberlaine with the Lord Mounteagle made as it were a carelesse and racklesse search, where they found in the Vault under the Upper house great store of Billets, Faggots, and Coales, which gave just cause of suspicion, and wondred why such extraordinary provision of fuell should be in that house where Mr. Percy had so seldome occasion to remaine: besides viewing M. Per­cyes alledged man, they thought him to be a very tall desperate fellow: but yet in case this Letter should prove but the evaporation of an idle braine, then a curious [Page 71] search being made, and nothing found, would not only turn to the generall scandall of the King and State, as being suspicious of every light toy, but lay an ill imputation upon the Earle of Northumberland, this Thomas Percy being his Kins­man & confident familiar. There­fore upon pretence of Whyniards missing some of the Kings Stuffe, Sir Thomas Knevit a Iustice of Peace in Westminster, with some small company about midnight, the fourth of November, searching the said house found Mr. Percyes pretended man, standing without doore booted and spur'd, and pre­sently apprehended him: then re­moving the Coals & Billets found thirty six Barrels of Powder, and other instruments fit for their purpose; and searching Fawkes, found in his pocket three Mat­ches, a piece of Touchwood, and a Watch, by which they had try­ed how long the Touchwood [Page 72] would continue burning till it came to the traine of Powder. When Fawkes saw this Treason discovered, he instantly confessed, That if he had beene within the house, as he was without, when they first laid hands upon him, he would have blown up them, him­selfe and all. When the rest of the Traitors knew for certain that all was discovered, they fled out of the City, and went to Dunchurch at Sir Everard Digbyes lodging, where they were met by Iohn Graunt one of their Associats, who with others had stolne seven or eight great Horses out of a Stable in Warwickeshire. And seeing they could not prevaile with a private blow, they went about to practise rebellion, dreaming to themselves that they had the vertue of a [...]nowball, that by running up and downe the countrey they might increase their company; but as in the other, so in this also they were [Page 73] deceived: for the greatest com­pany that ever they could get to­gether was not passing fourescore, and those most of their servants and Tenants; and much adoe they had to keepe them from stealing from them. And at last were all beaten, killed, taken, and disper­sed, by the Sheriffe of Worcester, not knowing any thing of the Treason, but only upon their ri [...] ­tous assembly, and stealing the Horses. And see herein Gods judgements, being in the house of one Stephen Littleton, by chance a sparke of fire fell into a Paper of Powder, & burnt Catesby, Rock­wood, and Graunt. And in the same house by the said Sheriffe and his company Percy and C [...]tesby were shot and kild, and their heads cut off and set on the ends of the Par­liament house, and the rest had triall at Westminster, and were drawne hanged and quarter'd, their heads fixed on London [Page 74] Bridge, and their limbes upon the gates of the City.

Thus having seene the true re­lation of this unparallell'd Trea­son, may I not very well compare it to the Rainbow an effect of the Aire? for it apparantly appears to proceed from the Prince of the Aire, who rules in the hearts of the children of disobedience, and dwels in utter darknesse: And these de­light to worke and be in darke vaults with darke Lanthornes, a­greeable to their blinde religion.

But if this devillish stratagem of the Prince of Darknesse and Mi­ners of Antichrist had taken ef­fect, which (God be praised) is discovered and defeated, wee should have then seene the Image of the last and terrible day, when the Sunne of man shall descend in fla­ming fire, to render vengeance to them that know not God, and obey not the Gospell: we should have heard louder cryes & lamentations, then [Page 75] the mournings of Adadrimmon in the valley of Megiddo. When Soveraign Majestie and Ecclesiasticall and civill authority, and publick ju­stice, and all the honour and dig­ty of the Kingdome should have laine in the dust, or floted in the Aire. The King our Head, the Queene our fertile Mother, and those young and hopefull Olive Plants, not theirs, but ours, our re­verend Clergy, our honourable Nobility, the faithfull Counsel­lors, the grave Judges, the greatest part of the worthiest Knights and Gentry, as well as of the wisest Burgesses, the Clerkes of the Crowne, Councell, Signet, Seals, or of any other principall Iudge­ment feat; all the learned Law­yers, together with an infinite number of common people.

Nay, their furious rage should not only have lighted upon reaso­nable and sensible creatures, with­out distinction either of degree, [Page 76] sex, or age, but even the insensible stocks and stones should not have beene free of their fury. The Hall of Iustice, the House of Parlia­ment, the Church used for the Co­ronation of our Kings, the monu­ments of our former Princes, the Crowne and all other markes of Royalty. All the Records, aswell of Parliament, as of every parti­cular mans right, with a number of Charters, and such like, should all have been comprehended un­der that fearfull Chaos: and so the Earth (as it were) opened should have sent forth such sulphur'd smoke, furious flames, and fear­full thunder, as should by their diabolicall doomesday, have de­stroyed and defaced in the twink­ling of an eye, not only our then living Princes and people, but e­ven our insensible Monuments re­served for future ages. And so not only we, but the memory of us and ours, should have beene thus [Page 77] extinguished in an instant.

O Lord, what wonderfull di­stractions and dismall confusion would have beene then in the Land! when they who alone could set order in such a time, were all on the sudden swept away; when the blame of so horrible a Massa­cre should have beene laid upon the most zealous professors of the truth; when the Popes Buls should have been fixed upon the Gates of our chiefest Cities, exposing the lives and estates of all that had not the mark of the Beast in their fore­head, to spoile, ruine, and destru­ction.

How would Atheists, Papists, Banckrupts, and all kind of male­contents have made havock of all things! how would they have tri­umphed in the downefall, and dan­ced in the ashes of the Church and Common-wealth! How soone would they have turned this most flourishing Island into a desert! [Page 78] Our ancient River, the river Thames, into the dead Sea, our land into Acheldama, a field of blood, our strongest Towers, and most mag­nificent buildings into a Babel of confusion, our chiefe Cities into Golgotha's, places of dead mens sculs. Cursed bee the wrath of all traiterous Papists, for it was fierce, and their rage, for it was cruell, nay monstrous and prodigious, to cut off the root and all the branch­es at one blow, to remove and o­verthrow the foundation of Re­ligion and Policy with one lift, to offer up the royall stem, and the flower of all the Nobility and Gentry, the Lords Spirituall and Temporall, the Bishops, Earles, Barons, Judges, Knights and Bur­gesses, as a Holocaust or whole burnt offering to the Moloch of Rome. O let it not be told in Gath nor published in Askalon, lest the Heathen and Infidels abhor the name of our Nation that bred up [Page 79] such Vipers, or blaspheme the ho­ly profession of Christians for their sakes. Or if the report of such a crying or rather thundring sinne, cannot but be heard to the utter­most parts of the Earth, let the authors and actors be descried, to be no true beleevers, but Here­ticks and Miscreants; no servants of Christ, but factors for Anti­christ: and let the Turks, & Mores, and Indians, and all Pagans, toge­ther with seduced Papists in the world know, that thou O Lord whom we worship in spirit and truth, didst miraculously detect and gra­ciously prevent this bloody de­sign, intrapping the wicked devi­sers in the work of their own hands, and taking the Incendiary in his own traine. The waters saw thee, O God, the waters saw, and swelled a­gainst the proud Spanish Fleet; the winds saw thee, O God, the windes saw thee, and furiously blustered at it; and both windes [Page 80] and Seas obeyed thee, in dissipating and overwhelming it in the nar­row Seas. And now the fire and Powder saw thee O God, and it flew in the eyes and faces of them that would have put out all the eyes of this Island, and defaced the whole beauty of this King­dome for ever.

Death received the word, and de­struction observed Law; & confu­sion it selfe kept order in blowing up their estates, and carrying up their quarters, and fixing them for a terror to all Iesuited traitors o­ver that house, and in the very place which they would have with Gunpowder sent up all the principall Members of our body Politique: every eye may now see that dreadfull judgement de­nounced in thy Word fallen upon the eyes that waited for the de­struction of our Church and Com­monwealth, The young Ravens of the valley peck at them, and the [Page 81] fowles of heaven have eaten them.

Thus hast thou hitherto fought for thine anointed and thy dearest Spouse, and thou art still the same God, with whom there are Issues even out of death it selfe. Wherefore we beseech thee, set our affiance in Thee, and fashion our love more and more unto thee; imprint the memory of this wonderfull deliverance in our hearts, and the hearts of our seed, with the point of a Diamond, that the children that are yet unborn, may in succeed­ing ages praise thee for it. Give us a sight and sence of our crimson and skarlet sinnes, that brought us so n [...]ere even to the brink of so bloody a destruction and utter de­solation, and open the eyes of the Seens of Israel, that they may in this our day looke to those things that be­long to our peace; and prevent the danger, and hinder the growth of that Romish weed; which if it be not cut off by the execution of [Page 82] wholesome lawes (in that kinde provided) in time will overrunne the Garden of thy Spouse, and de­stroy all her pleasant plants and flowers. Stir them up seriously to consider that though the match by thy providence be taken out of the hand of the Traitors, that the danger is not yet past: but that they must follow the traine, and search the lowest and darkest corners of the Vault, and dig into the Barrels of Powder, and finding that it was digged out of the rock and foundation of the Iesuits Trent faith, that they ought to bend all their forces, and by armes and lawes suppresse it and keepe out the grand enemy of the Truth and our peace, that he never get foot­ing in this Kingdome. Let no such mysts of faire glosses and preten­ces be cast before their eyes, but that they may cleerly see that the Bishop of Rome is the Engineer of these workes, Iesuiticall doctrines [Page 83] and perswasions are the traine, disloyall hearts the Vaults, sediti­ous councels & practises the Pow­der, and idolatrous blinde zeale is the fire, that hath heretofore, and is alwayes ready to set all King­domes and States, professing the truth of the Gospell, in a combu­stion. Discover O Lord more and more the man of sin, and make him seeme as odious to us, as he is a­bominable in thy sight. Alter their temper, or spew them out of this kingdome, who are neither hot nor cold, among us. O let the joyfull Mattens on our fifth of November, and the dolefull even-song on theirs, convince all enemies of the truth, that thou mightily sup­portest the frame and fabrick of our Sion, but hast pulled downe the floore, and wilt in due time the wals of their Babylon.

So let thine enemies perish, O Lord; but let them that love thee, be as the Bunne that goeth forth in his full strength. Amen.

A description of the Aequator, Or, A Meditation on the Annunciati­on of the Virgin Mary.

AS opposite to the foregoing Rainbow, you may behold the Aequinoctiall, which I have placed as in the North side of this Court. Now the Reasons why I name this dayes commemoration, a description of the Aequator are first, because as the Aequator or Aequinoctiall is a line drawne in the midst of Heaven, so was the Virgin Mary at this time (as some Geogra­phers affirme) in the middest of the earth at Nazareth, a City in the Tribe of Zebulon, three dayes jour­ney from Ierusalem.

Secondly, as the Sunne com­ming into the Aequator makes the day and night of equall distance, so also Christ the Son of Righte­ousnesse as this day comming by divine inspiration or semination [Page 85] into the wombe of the blessed Virgin; The cloudy night of the ceremoniall Law, and the bright day of the glorious Gospell were now upon even tearmes. The law like the Moon having enlightned the world for almost two thou­sand yeares, as some say, gives place to the Sun of the Gospell to finish his race, to enlighten them that sat in the darknesse of ignorance and shadow of ceremonial figures and types.

But as yet this Sun did not break forth, it was hid under a cloud, as on this day it newly entred into this blessed Aequator. For now it was that the blessed Virgin by a celestiall creature, An Angell of great power, Gabriel by name, sent from the blessed Trinity, was shewed the wonderfull concepti­on of her Lord and Maker, that she should bring him forth, that by his word brought forth all things; that she should be a Mo­ther, [Page 86] and yet a Virgin; That the Holy Ghost should come upon her, and the power of the most High should o­ver shadow her.

Here is a wonder above all won­ders, for from eternity it was ne­ver heard, that Eternity should enter into the Kalendar of Time, that Immensity should be compre­hended, Infinity bounded, Ubi­quity inclosed, and the Deity in­carnated. Yet this day the hea­venly marriage of the humane Nature with the Divine, by an un­conceiveable hypostaticall union was declared, that it should bee consummated in the undefiled bed of the Virgin Mary.

This contract was long before all time made in heaven, and spo­ken of by Prophets ever since the world began. The promised seed of the woman, in Adams time, typified in the heavenly dew in [...]edeons fleece in these particulars. First, as that fleece, so the Virgin received this [Page 87] heavenly dew, when all the world was barren, besides her. Second­ly, the filling that fleece, was a signe of the Jewes delivery; and the conception of this Virgin a signe, and a beginning of ours. Thirdly, this fleece received the dew without hurt to the wooll: and this Virgin conceived this im­mortall dew, without the corrup­tion of her flesh. Fourthly, Gedeon wrung out this dew, and filled a vessell with it: And Mary brings forth her Son (that fills this great Vessell, the World, and all that is in it.) But lastly, in this she exceeds the fleece of Gedeon; for of the fleece of her body, Christ made himselfe a Garment (even his own flesh) which he weares to this day, and will doe for ever. This was foretold by Esay expressely. Behold a Virgin shall conceive, and bring forth a Sonne: And in a figurative speech by Jeremy, Behold, saith he, the Lord will worke a new thing upon [Page 88] earth, a woman shall compasse a man. A strange saying, yet true, for it was no new thing for one of man­kind to bee made of another: so was Eve of Adam long since; for a man to be made without man and woman is older, for so was Adam; And for one to bee made of man and woman, is almost as old, and much more common; but for one to be made of a woman without man, that's a rare and new thing indeed. And so was Christ only.

And to shew it is a new worke, we begin our accounts and recko­nings as from this day, and date the year accordingly. This month the year begins to conceive and bring forth fruite in the delightfull Spring; and some affirme that God began the worlds creation as on this day, to shew that all things be­come new.

For the confirmation of the truth of this glorious conception, consider the predictions before [Page 89] rehearsed, and many other, as of the time, Gen. 49. 10. The Scepter shall not depart from Iuda, nor a Law­giver from betweene his feet untill Shiloh come; Of the place, Esay 9. 1. The Land of Zabulon and Nepthalim, neare the way of the sea beyond Ior­dan and Galilee of the Gentiles, a peo­ple that sate in darknesse, and in the shadow of death, saw a great light; And of his line and stocke, Esay 11. 1. There shall come a Rod out of the stem of Iesse, and a branch shall grow out of his roots.

The very manner thereof is ve­ry observable, and the Message or Annunciation made unto the Vir­gin by the Angell, as it is related by the Evangelist; and Fathers make it apparent and conspicu­ous: for albeit it depend princi­pally upon the relation and credit of the Virgin her selfe, who was only privie thereunto, and upon the testimony of Ioseph, to whom it was revealed by the same Angell [Page 90] afterward; yet wee may consider the circumstances of the thing it selfe; as first the simplicity of both the reporters, then how that it is not likely that Ioseph being Just (as is described) would have concea­led a thing so much against him­self, and against the Law, if he had not been some way assured of the truth thereof. Thirdly, the inno­cent age of the Virgin (who was not past fourteene yeares old at that time, as Saint Augustine and some other ancient Fathers doe prove by manifest arguments.) All these things doe make it im­probable that shee would invent such a thing of her selfe. And finally, the strange prophesie w ^ch shee uttered in her Canticle of Magnificat, and which we see now fulfilled (albeit at that time very unlikely) to wit, that all Generati­ons should call her blessed, doe make it plainly appeare that the matter must needs be true.

But why stand I thus upon that which is an Article of our Beleefe, and requires more the mouth of Faith to receive and apprehend it, then the hand or tongue of hu­mane reason to demonstrate or describe it: for he is anathemati­zed that doth not beleeve this Gospell; therefore I will now leave to write any further of this story, and apply this dayes worke in these uses: First in contempla­tion of the Aequator (my heart) stated in the midst of my body. Christ the Sunne infused therein by the Spirit of God, making (so long as I live in this vale of mise­ry, if it were possible) my spiritu­all and civill actions of even di­stance, both in the service of God and duties of my calling, that I may endevour truely to worship and serve God in spirit and body, which are both Gods workman­ship. And if on either side it should exceed, not to bee as on this day, [Page 92] the most part in the dark night of mens traditions, and newly en­tring into the day of spiritual illu­mination, but rather that the night of cloudy shadowes should vanish and give place to the day of spiri­tuall verities: Yet I doe conceive it requisite and very fit that in the Church and service of God there should be decent, comely and re­verent comformity and uniformi­ty used and exercised therein by all, to expresse and make manifest our profession before men.

Secondly, in invocation to God, that it would please him to send downe into my heart the messen­ger of his love (the Holy Ghost) to assure me by manifest signes and tokens set down in his Word, that Christ is formed in my soule, that the Lord of life rules in the trian­gle of my heart, that the Sonne of God is conceived in my minde, that so beleeving the truth of this dayes commemoration, and fin­ding [Page 93] in my heart the operation of this heavenly work, I may now (as the year) begin to spring and grow in all pious and commendable qualities, to the praise and glory of God, the comfort of others, and endlesse salvation of my owne soule. Amen.

THE SUNNE, Or, A Meditation on the Nativity of Christ.

THus (though ruggedly) ha­ving finished the outward Court of this beautifull Fabrick, I should now begin to garnish the Inner or Middle Temple, and therein display the laborious acti­ons of the glorious High Priest. But when I considered the curious carvings, rare Imbroyderings, and rich materialls fit for such a buil­ding: I stood at a stand, not [Page 94] daring further to proceed, consi­dering my owne poverty and in­sufficiencie for the performance thereof, especially in the very en­trance the splendor of this radiant Sunne did so dazle the eye of my understanding, that I was resolved to rest my selfe in the door of this Tabernacle; for I doe humbly ac­knowledge, that I am not inriched with the pure gold of divine lear­ning, nor the fine silk of sweet elo­quence, but yet (I praise God for it) I am indued with some confu­sed notions, as unhew'd timber, ragged expressions, as Badgers skins, and rough invention, as Camels haire, which were of some use in the Tabernacle, as well as gold, purple silke, and fine linnen: therefore having laid the founda­tion of this worke, and reared it up to the first story, I would not be accounted a foolish builder, to leave off in the middle of my worke: so though I have not such [Page 95] elegant expressions and learned divisions as the learned, yet I will assay to make a course peece of worke thereof: And though I have not such Eagles eyes as to be­hold the Divinity of this glorious Sunne, yet being covered with the vaile of humanity, my tender weak eyes may looke upon him, and see him as on this day to arise in the firmament of his Church, as the Sun of righteousnesse, with hea­ling under his wings; for Salvation sprung from on high this day hath visitedus.

Now as the Sunne, I will here write of him in those usuall names by which the Sun is called; which will lively demonstrate the com­parative nature of either, if my dark expressions do not too much ecclipse their lustre. The naturall Sun is called by foure names: Sol, Apollo, Phoebus and Titan. First, he is called Sol, because he appeares alone. All other lights vanish at [Page 96] his presence. There is but one Sun in the Firmament, so likewise Christ is the only begotten Sonne of God by eternall generation: o­thers are the sons of God by adoption. He the holy one of God, e­ven holinesse it selfe in the abstract; others are holy by donati­on in the concrete. He the onely Saviour of mankinde, no salvati­on but by him: he the only inter­cessor and mediator between God and man, excluding Saints and Angels. He the light that came in­to the world, without whom is darknesse. In briefe he is the only King that governs, defends, & pro­tects the Saints, the only Priest that offered himselfe a Sacrifice for the redemption of mankinde, and the only Prophet that shewes the way of salvation to his chosen: so equivalent to Sol.

Secondly, the naturall Sunne is called Apollo the God of wisdome, knowledge, and learning. He that [Page 97] was famous in his time for Musick, Physick, Poetry, and Divination: so in like manner Christ is the e­ternall wisdome of the Father, & the fountain of al heavenly know­ledge, the true Physitian of the soule, the good Samaritan that binds up the broken hearted, heals the afflicted spirit, and mollifies the hard dispositions of mans de­praved nature frozen in sinne and wickednesse; he that only can make the sad heart rejoyce, and make mercy the disconsolate soul, whose soule-ravishing parables, answers, and doctrines, were such as never man spake, of whose Pro­phesies and divinations not one jot or tittle shall fall to the ground without their accomplishment: so the true Prophet, and so divine Apollo.

Thirdly, the naturall Sunne is called Phoebus; the spring of light, the discoverer of all things, and the expeller of darknesse: so [Page 98] Christ is the true light which en­lightneth every man that commeth into the world: of his fulnesse we all receive the light of grace, he is the searcher of the heart, the tryer of our spirits, he knows our thoughts long before, nothing is hid from his sight: he shewes the vanity of the world, the deceitfulnesse of riches, the shame of pleasure, the folly of sport, the danger of great­nesse, inconstancy of honour and strickt account to be given for all. At his presence all the grosse dark­nesse of mans ignorance vanishes, he is the fountaine of knowledge, for all the light that all mankinde ever had, have, or shall have, is but as a spark to this Sun, or as a drop to this Ocean, so like Phoebus.

And lastly the Sun is called Ti­tan, for his burning heat, parching nature and revenging qualities, which he takes upon Grasse and graine in the scorching Summer: so Christ the Sunne of righteousnesse [Page 99] in the hot Summer of the last judgement, when he shall appeare in the clouds with power and great glo­ry, shall take vengeance upon his enemies, and ease him of his ad­versaries. Then shall he speake unto them in his wrath, and vex them in his hot displeasure. Then when his wrath shall be kindled, and wax hot, he shall wound even Kings in the day of his fury with a Scepter of Iron, and break them in peeces like a pot­ters vessell. Then shall his enemies look upon him whom they have pierced, and be confounded with shame, and consumed for feare of his heavy displeasure; for who is able to abide and stand before that consuming fire? so in this re­spect as I conceive, agreeable to Titan.

Now having taken a view of this glorious Sun, behold him to arise in the rags of our nature, out of the cloudy undefiled bed of the blessed Virgin, in this briefe story.

By consent of all writers both Pagan, Jewish, and Christian, Ie­sus (whom we beleeve and confesse to be the true Christ, was borne the twenty fifth day of De­cember, Anno Mundi 4021, in the end of the forty one yeare of the reigne of the Emperour Octavius Caesar, surnamed Augustus, which was fifteene yeares before his reigne ended, and in the thirty fourth yeare of Herods reigne in Jewry, when the three famous Monarchies of the Assyrians, Persi­ans, and Grecians, was past over and ended, and the Romans were entred into the fourth, which was greater than any of the rest accor­ding to Daniels Prophecy, five hundred yeares before. At this time there was a universall peace over the whole world: for the said Emperour, after five civill warres waged by himselfe, and after infinite broyles and blood shed in the world raigned peace­ably [Page 101] alone for many yeares toge­ther, and in token of an universall peace over the whole earth, he caused the Temple gates of Ianus to be shut, according to the cu­stome of the Romans in such ca­ses, albeit this happened but twice before from the building of Rome to that time. And the very same day that Christ was borne in Jury Augustus commanded in Rome (as afterward was observed) that no man should call him Lord, thereby to signifie the free liberty, rest, joy, and security wherein all men were after so long miseries, which by continuall warres the world had suffered, to fulfill the Prophesie of Esay above an hun­dred yeares before Daniel, that at the comming of Christ people should sit in the Tabernacle of peace in sure dwellings and safe resting places.

And againe, he shall be called the Prince of peace, and againe, there shall be no end of peace; and David [Page 102] long before him, in his dayes shall arise Justice and abundance of peace.

Now for the particular state of Jewry at Christs Nativity, thus it was, according as Iosephus the Iew who was borne within five yeares after Christs Passion, de­scribeth the same. One Herod a stranger (whose Grandfather was sexton in Apollos Temple, and his father called Antipater wa [...] brought up among theeves in Idumea) came out of Idumea, was risen to acquaintance and favour with the Romans partly by his said fathers meanes, who was (as Iosephus words are) a well monied man, industrious and factious. And partly by his owne diligence and ambition, being of himselfe both witty, beautifull, and of excellent rare qualities. By which commen­dations, he came at length to mar­ry the daughter of Hyrcanus King of Iewry, that was descended line­ally of the house of David, and [Page 103] Tribe of Iuda; and by his mari­age, obtained of his father in law to be Governour of the Province of Galily under him. But Hirca­nus afterwards falling into the hands of the Parthians, that carri­ed him into Parthia, Herod runne away to Rome, and there by the especiall helpe and favour of An­thony, that ruled together in com­pany with Octavius, he obtained to be created King of Iury, with­out any title or interest in the world, for that not only his said father in law Hyrcanus was yet a­live in Parthia, but also his youn­ger brother Aristolulus, and three of his sonnes, named Antigonus, A­lexander and Aristobulus, and di­vers others of the blood royall in Iewry. Herod then by this means having obtained that Kingdome: procured first to have in his hands the foresaid Hyrcanus, and so put him to death: he also brought to the same end, his younger brother [Page 104] Aristobulus, and his three sons like­wise, he put to death also his own wife Mariamnes, that was King Hyr­canus daughter, as also Alexandra her Mother, and soon after two of his own sons, which he had by the said Mariamnes, for that they were of the blood royall of Iuda. And a little after that againe, he put to death his third son named Anti­pater. He caused also to be slaine at one time forty of the chiefest Noble men of the Tribe of Juda, and as Philo the Jew writeth, (that lived at the same time with him) he put to death all the Sanhedrin, that is, the seventy two Senators of the Tribe of Juda that ruled the people. He killed the chiefe of the sect of the Pharisees. He bur­ned the Genealogies of all the Kings and Princes of the house of Juda, & caused one Nicholaus Da­mascenus an Historiographer that was his servant, to draw out a pe­degree for him and his line, as [Page 105] though he had descended from the ancient Kings of Juda. He translated the high Priesthood and sold it to strangers, and final­ly, he so raced, dispersed, and mangled the house of Juda, as not one jot of government, dignity, or principality remained therein. And when he had done all this, then was Iesus of the same house and line of Iuda, borne in Bethle­hem the proper City of David, which David was the founder and first author of regality in Juda. Now then consider the prophesie of Iacoh, concerning the particular time of Christs appearance, almost two thousand yeares before these things fell out, Come hither my children, (said he) that I may tell you the things which are to happen in the latter dayes, &c. The Scepter shall not depart from Iuda, nor a Law­giver from betweene his feet untill he come, who is to be sent: The expecta­tion of all Nations. Which prophe­sie [Page 106] that it was fulfilled now at Christs Nativity, when Herod had extinguished all Government in Iudah: no man can deny, that will acknowledge the things set downe before, which are recor­ded by writers both of that time, and of the Iewish Nation and Re­ligion themselves. And that it was never fulfilled from Davids dayes (who began the governmēt of the house of Iuda) untill this time, ap­peareth plainely by all histories and records both divine and pro­phane. For that from David, (who was the first King) unto Zedechias that was the last, and dyed in the captivity of Babylon; the Scrip­ture shewes how all the Kings de­scended of the house of Iuda. And during the time of their captivity in Babylon (which was seventy yeares) the Iewes were alwayes permitted to chuse themselves a Governour of the house of Iuda, whom they called Resch galuta: [Page 107] and after their deliverance from Babylon, Zorobabel was their cap­taine of the same Tribe: and so others after him, untill you come to the Macchabees, who were both Captains and Priests: for that they were by the mothers side of the Tribe of Iuda, and by the fathers side of the Tribe of Levi, as Rabbi Kimchi. And from these men [...]owne to Hyrc [...]nus and Aristobu­ [...]us whom Herod slew, there con­tinued still the same line, as Tose­phus declareth: so that by this Pro­phesie it is evident, that Iesus was borne at the proper time appoin­ted for the Messias, when there was neither King nor Captaine, nor High Priest, nor Counsellor, nor any one Governour of the house and Tribe of Iuda left in Iury.

For further proofe that Christ came incarnate into the world at the time appointed, here might be shewed the destruction of the [Page 108] second Temple, according to Da­niels prophesie, after sixty two weekes Christ shall be slaine. The attestation of Oracles, the obser­vation of Rabbins, and expectati­on of all the Jewes at that time, but I intend brevity; and this is else-where learnedly described by divers famous Writers. There­fore I conclude, as Saint Luke declares it in the second Chap­ter 1. It was (saith he) when Au­gustus Caesar caused the whole world to bee taxed, by taking of every person in all places a penny, wherby they might professe them­selves subject to the Roman Em­perour, and he might know how many Townes, Cities, and persons were in the whole world under his dominion, and never till then was the like done. Gods providence secretly working in this, that it might bee the more evident that this was the time of the Messtah. In whom, as in their common Lord [Page 109] and Head, people of all Nations throughout the world are united in humble obedience to him their Soveraign. For the rest of the Na­tivity of our blessed Saviour, it is so learnedly and divinely written by M ^r. Austin, that my weake in­vention is not able in the least mea­sure to imitate, much lesse should this my dim candle shew any light before his bright Sun. Therefore I shut up all with what I find writ­ten concerning the Manger in which Christ was laid, which by consent of Antiquity, was a place without the Citie, hewen out of a Rock, and called by the name of a Manger. Saint Basil saith, The Birth of Christ was a common Feast for all creatures: Angels came singing, the Stars run about the heavens; the Magi are brought from the Gentiles, and the earth receiveth him in a Cave. Justin Martyr saith, That because Joseph had no place to turne into Bethle­hem, [Page 110] hee went into a Cave neere thereunto Origen, There is shew [...]d in Bethlehem a cave wherin Christ was born, and in it a Manger. Theo Wee shew no magnificent things, but a Den, a Manger, and a poore Virgin. Jerome writes of Paula, that shee went into the Den of our Sa­viour, the Virgins Inne. And Bro­cardus, who travelled thither, saith, It was on the East part of the Ci­tie. And had it not been without the Citie, the Shepherds had not found him, it being late at night, and the City gates shut. And some affirme that part of it remaines to be seen at this day, cut out of rock, not of marble, but other stone, as many mangers be in that country. But whether it was an Inne, or a Cave within or without the City, it is not materiall: yet this shewes the poverty of the Virgin and her Spouse, that they were not able to make any great provision. Now I will conclude this dayes Medita­tion [Page 111] with that divine Prayer of Doctor Featley's, in these words: Gratious Lord Iesus Christ, the Son of God, and Saviour of Man, the Ioy of Angels, and dread of devils, the Jewes Messiah, and the Gentiles Starre, the Hope of the living, and the Resurrection of the dead, the the Way to al that come unto thee, the Truth to all that know thee, and the Life to all that beleeve in Thee: Make good all thy glori­ous and gracious Titles unto mee. Lord protect me, Iesu save me, Christ my annointed King rule me, my an­nointed Priest sanctifie me, my an­nointed Prophet, reveile unto mee the secrets of thy Kingdom. Oh Christ, whose Name is an Oyntment pow­red out; annoint me with the oyle of Gladnesse, this day above others. This is the day which the Lord hath made, I will rejoyce and be glad in it; nay, I dare take the note higher and sing, This is the day in which the Lord was made, I will exult and tri­umph [Page 112] in it. Thou which madest al dayes, wert this day made of a wo­man, and made under the Law From all eternity, it was never heard, that eternity entred into the Kalender, of time, supreme Majesty descen­ded into the womb; Immensity was comprehended, Infinity bounded, Ʋbiquity inclosed, and the Deity incarnated: Yet this day it was seene; for this day the Word became flesh; God became man, and to effect this wonderfull mystery, a Virgin became a Mother: one deepe calleth upon another; one miracle beget­teth another: the Sunne bringeth forth all other dayes, but this day brought thee forth the Sunne of Righteousnesse; If we set our voy­ces, and instruments, and heart­strings to the highest straine of joy at the birth of great Kings and Princes; what ought I to doe at this day, on which thou the King of heaven wast borne upon the earth? At the marriage of great perso­nages, [Page 113] men give full scope to all manner of expressions of carnall joy, even oftentimes to the very surfet of the senses with pleasure: how then should I bee ravished with spirituall joy at this time, when heaven and earth, the di­vine nature and humane were ma­ried? The contract was in heaven before all times, but the marriage was this day consummated in the undefiled bed of the Virgin. Lord who this day camest downe to me, draw me up to thee, and give mee accesse with more confidence and boldnesse; for now thou art be­come my Brother and Ally by blood. The rayes of thy divine Majesty will not dazle the eyes of my soule, they being now veiled with thy flesh. This day thou didst unite thy selfe to me naturally and substantially, and becamest truly flesh of my flesh, and bone of my bone: unite me to thee this day spi [...]itu­ally, and make me a true member of [Page 114] thy mysticall body, that I may be flesh of thy flesh, and bone of thy bone. Lord thou didst this day participate of my humane nature, make me this day participate by grace of thy divine, so far as I am capable ther­of; and impart and communicate unto me the merit of al thyactions and benefit of all thy sufferings in this thy nature. O my Lord and my God, who by assuming flesh un­to thy divine person, hast sancti­fied it, and highly advanced it farre above all creatures, keepe me from defiling my flesh with sinfull pol­lutions; or abasing, or inthralling it to Satan. O Son of God, who by this incarnate Nature, becamest the Sonne of Man, make me the sin­full son of man by Grace and A­doption to become the son of God. And as thou this day according to the words of thine Angell wert borne to mee, bee borne also in mee, that from henceforth I live not, but thou in me. Let thy Spirit quicken [Page 115] me, thy Flesh nourish me, thy Wise­dome guide me, thy Grace sanctifie m [...], and thy Word instruct me. Let the Holy Ghost, of Whom thou wast conceived, beget thee in me, by the Immortall seed of thy Word. Let my Faith conceive thee, my Profession bring thee forth, my Love embrace thee, and Devotion entertaine, and continually keepe thee with mee till thy second comming: So come unto mee Lord Iesus, come quickly. Amen.

THE MOONE, OR, A Meditation on New-yeares day.

AFter you have taken a view of the Sacrifice prepared ( A Lambe slain from the beginning) you may bee pleased to behold how the Priest begins to draw its blood with the sharpe knife of the Cere­monial Law (as on this day) which [Page 116] may very wel be compared to the Moon from her foure-fold nomi­nation. First shee is called Lucina, or Luna, because shee is a light which appears in the dark night: so the Ceremoniall Law was as a Light in the night of ignorance, when all the world was in dark­nesse. God separated the Jewes to himselfe, as David saith, God hath given Lawes unto Iacob, his statutes and ordinances unto Israel: hee hath not dealt so with any other nation, nei­ther have the Heathen knowledge of his Lawes. Secondly, the Moone is called Cynthia, which was an high hill in Delos, that shadowed the whole Iland: So these Lawes were but the shadowes of good things to come, as Saint Paul sai [...]h: They were all under a cloud, but now the vaile is taken away, the partition wall is broken: The Sun appeares, the shadowes vanish, and saving knowledge is apparent to all Na­tions in the world, that doe not [Page 117] wilfully shut their eyes against that light. Thirdly, the Moone is called Phoebe, to signifie (as I con­ceive) that all the splendor and brightnesse she hath it is from the Sun: So these legall Ceremonies came from the Son of righteousnesse, the wisdome of the Father, God Almighty commanded, instituted and ordained them: It also shewes that they are true light, though dim and darke. And last of all, the Moone is called Diana, the God­desse of Chastitie to shew her sim­plicity & purity: so likewise these ceremonies in themselves were harmlesse and undefiled, but may bee abused as they are used. Ha­ving taken a view of the Meta­phor, see it in the thing it selfe. Circumcision is the cutting off the foreskin of mans flesh, which in Latine is called Praeputium, where­by God would have Abraham and his posterity distinguished from other Nations, and therefore was [Page 118] called the signe of the Covenant betweene God and his people; which was to bee performed the eight day after the birth of the child, and they that refused to be circumcised, were to bee out off from the living, Gen. 17. The rea­son of which Law was to signifie, that all that is begotten of man is corrupt and must bee mortified. Now because Christ, as on this day, subjected himself to this Law. Epiphanius writes, that the follow­ers of Ebion and Cerinthus gather from hence that Christians ought to be circumcised, because the dis­ciple ought to be as his master is. But he confutes them thus: Christ was not circumcised as a meere Man, as they hold, but being God, he came downe from heaven, by taking the true nature of man, and was circumcised, that this figure might appeare to have the spiritu­all effect from him, that from thenceforth not figures any more, [Page 119] but the truth might be divulged by him, and his Disciples. Hee was circumcised for many causes. First, that he might shew the truth of his flesh against the Manichees. Secondly, that it might appeare, that his Humanity was not con­substantiall with his Divinity, a­gainst Apollinaris. Thirdly, that he brought it not from heaven, a­gainst Valentinus. Fourthly, that he might confirme Circumcision, which did serve as a figure of his comming. And lastly, that the Jew [...]s might have no excuse left unto them: for if he had not been circumcised, they might have said, they could not receive a Christ uncircumcised. Origen saith, As we dye with Christ dying, and rise with Christ rising; so wee are cir­cumcised with Christs Circum­cision, so that we need not now to be circumcised. Beda renders the reason thus, Christ was circumci­sed, to commend unto us the ver­tue [Page 120] of obedience by his owne ex­ample, and that in compassion he might helpe those, that being set under the Law, were not able to beare the yoake of the Law, and thus hee which came in the simili­tude of sinfull flesh, doth not re­fuse the remedy, whereby sinfull flesh was wont to bee cleansed, there being the same remedie a­gainst the wound of originall sin in Circumcision, which is now in Baptisme; for as Athanas. saith, No­thing else was figured out by Cir­cumcision, but the spoiling of the old generation, in that part of the body was cut away which was the cause of generation: Therefore Christ being without originall sin, needed not to be circumcised, but onely to commend obedience by his example, and to take away the yoke of the Law. For our sakes only hee was circumcised in his flesh, that we in him might be cir­cumcised in spirit; and Cyril saith, [Page 121] that Christ was circumcised the eighth day▪ and so rose againe the eighth day, and intimat [...]d unto us the spirituall Circumcision, when he said, Goe teach all Nations, Baptising them &c. At the same time he had the Name JESUS imposed upon him, which signifieth a Savi­our, because he is the salvation of the whole world, which he prefi­gured in his Circumcision, accor­ding to which the Apostle saith, Yee are circumcised, not with Cir­cumcision m [...]de with hands, [...]ut with the Circumcision of Christ. Now it is rende [...]ed by some of the Rabbins that the name of the Messias shall be Jesus for this rea­son among others, that as the name of him who first brought the Iewes out of bondage into the Land of promise, was Iesus of Io­suah, which is all one, so must his name be Iesus, that shall the se­cond [...]ime deliver them from the bondage wherein they are, and [Page 122] restore them to their old and an­cient possession of Iewry, which is the chiefe benefit they expect by the Messias: which is true in a spirituall sense. And the expresse name of Iesus was prophesied long before Christ, as it is to be seene in the second book of Es­dras; which though it be not ca­nonicall, yet it is allowed for a good book, in these words of God the Father. Behold, the time shall come when the signe shall appear that I have told, &c. And my son Iesus shall be revealed, with these who are with him. And after those dayes my sonne Christ shall dye, and the earth shall render those that sleepe therein. So now ha­ving taken a view of the old Law, let us look into the new: and the rather, because this day is called New-yeares-day, the beginning of the Iulian yeare. And the Sa­crament that came in place of the old is called the Sacrament of ini­tiation, [Page 123] the beginning or entrance into a holy profession. And it is as a most effectuall pledge and witnesse of our renewing and re­storing by Christ, as it is well set downe in our Common Cate­chisme in these words. For we be­ing by nature borne in sin and the children of wrath, are by the me­ritorious blood of Christ made the children of grace; which is lively represented in the element of water: for as water purifieth the uncleannesse of the body, so (saith the Apostle) The blood of Christ cleanseth us from all sinne: for wee are buried with Christ in Bap­tisme. That is, he hath by his death so fully satisfied for our sins, that by his mighty power sin is dead in them that lay hold on him by a true and a lively faith, which with repentance is required in persons to be baptized: for the efficacy of Christs blood signified by the ele­ment of water in Baptisme, is not [Page 124] only to set before our eyes the ex­piation and purgation from sinne, but also to demonstrate our live­lyhood and growth in grace; for so saith the Apostle, that like as Christ was raised from the dead to the glory of the Father, so we also should w [...]lke in newnesse of life. Now here are the great benefits we receive by Christ at our initiation, morti­fication, and vivification; the cast­ing off the old man, and the putting on of the new. The death of sinne, and the life of grace And the du­ty on our part, that we may be fit­ted for this great benefit, is a god­ly resolution joyned with an ear­nest endeavour to consecrate our selves to the forsaking of sin and wickednesse; and a lively faith, whereby we lay hold and feele the power of this inward washing by the Holy Ghost. Therefore I conclude with the prayer for the day, which I finde excellently fra­med to my hand in these words. [Page 125] Most tender and compassionate Lord, now first knowne by thy name Jesus, who being the true Vine which yeeldest the wine that gladdeth the heart, wast pruned this day with the sharpe knife of circum­cision, and b [...]eddest for me, have pitty and compassion on me, who with weeping eyes and a bleeding heart come unto thee; beseeching thee that these drops of blood which fell from thee this day may satisfie for the sin of my Birth, and the whole streame that ran from all the parts of thy body in the Garden, and on the Crosse, may ex­piate all my numberlesse actuall sins; whether they be sinnes of lighter tincture, or of a skarlet dye: sinnes like beames, or sins like moats: sins conceived in the heart only, or sins brought forth into act: sins in my beleefe, or sins in my life: sins once committed, or sins often repeated; sins before or after my calling; sins of impiety against thee, or sins of [Page 126] Iniquity against my neighbour, or sins of impurity against my owne flesh: for of all these I have a great load, they are more in number then the haires of my head, they are a bur­den too heavie for me to beare; they lye upon my conscience like so many Talents of lead, and would presse me downc to hell, did not thy mercy take hold of the hand of my faith to support me in hope e­ven above hope. How should I hope if I think upon thy greatnesse▪ how should I not hope, i [...] I think upon thy goodnesse? How should I hope, if I weigh my sins? How should I not hope, if I weigh thy Merits? How should I hope, if I cōsider my Acti­ons? How should I not hope, if I consider thy Passions? How should I hope, if I number my Transgressi­ons? How should I not hope, if I number thy Blessings and favours towards me? How should I hope, if I remember how oft I have re­fused grace after it hath bin offe­red [Page 127] unto me? How can I but hope, if I remember how oft Grace hath been offered unto me after I refu­sed it? And still hope I will, as long as thou retainest thy Name JESUS, which this day thou recei­vedst, when thou offeredst the first fruits of thy blood for my sin, with­out which thou couldst not have been my JESUS; for so foule and festered were my sores, that no­thing could heale them but a bloo­die knife. But why should this bloody instrument be applyed to thy purest, tenderest Immaculate flesh, made all of Virgins blood? There was no superfluity to be pa­red off in thee, nor ranke blood to be let out: the superfluous skinne was on me, yet the knife is on thee: the festered sores were in my bo­dy, yet the lance is in thy flesh. Thou hast the paine, I the ease; thou the smart, I the cure: O won­derfull Cure! O more wonderfull Love! out of the mouths of babes [Page 128] and sucklings as thou hast ordai­ned, so maist thou justly challenge Praise, who in thy In [...]ancie madest such an assay of my Redemption, and tenderedst the earnest of thy blood for me. Not nine dayes old thou sheddest drops of blood for mee, far more precious than so ma­ny drops of the richest Balsamum to cure my wounds. Let all flesh praise thee, who healest it by thy wounds: eternall thanks be given unto thee for thy Circumcision, whereby thou hast abolished Cir­cumcision it selfe, and provided me an easier rem [...]dy of originall sin, the sacred Laver of Regeneration. Water now serveth in stead of blood, and a gentle rubbing of the flesh for cutting and wounding it. By the Circumcision of thy flesh thou hast merited for me the fulfil­ling of thy Fathers promise, and condition of his Covenant to cir­cumcise the fore-skin of our hearts. By this thy rasor thou hast fitted the [Page 229] Tables of my heart: now write thy Lawes and love in them. By recei­ving this Seale of the Covenant in thy flesh, thou hast sealed to me thy care of me in thy nonage. First, O Lord, I am everlastingly to praise thee for taking my flesh upon thee; and next for leaving part of it with me, as a pledge of thy love thou bea­rest to me from thy Mothers wombe. In thy infancie thou bleddest for me; in thy twelfth yeare thou ar­guedst for me; in thy youth thou obeyedst for me, and in thy ripe and perfect age thou sufferedst and dyedst for me. To thee therefore, as it is my bounden duty, I offer the buds of my child-hood, the blossoms of my youth, and the fruits of my age. As thou betimes didst set to the work of my Redemption, and on those termes acceptedst the Name JESUS: So let me betimes give my name to thee, and enter into thy service. Let me beare thy yoke even from my youth. Lord, who [Page 230] this day wert circumcised in the flesh; Circumcise me in the heart, that I may in purity, sincerity and uprightnesse of heart walk before thee all the dayes of my life: neither cir­cumcise my heart only, but my ears, eyes, hands, head, and feet, that no superfluity of maliciousnesse, nor impurity remain in me. Now thou hast renewed the face of the earth, re­new this day, and repaire thy de­cayed Image in me. Thou hast be­gun a new year, begin in me a new Reformation, make mee, I beseech thee, a cleane heart, and renue a right spirit within me. The yeare like the Serpent hath cast off his old skin, and put on a new; so let mee also cast off my old Man, and put on the new Man; and from this day to my old age and death walk in newnesse of life. That I may be a fit guest to bee admitted into the new hea­ven, where dwell [...]h Righteousnesse, and to be entertained at thy Ta­ble, and drink new Wine with thee [Page 231] in thy heavenly Kingdome for evermore.

Amen.

MARS, or a Meditation on Ashwednesday.

IN time of the ceremonial Law, the Paschall Lambe was com­manded to bee rosted with fire, dressed and prepared with sowre hearbs, to be a fitting sacrifice to God for the people. And Christ the true Paschall Lambe in accom­plishment thereof, throughout the whole course of his life was con­tinually broyled in the fire of affli­ction, and seasoned with the sowre revilings and bitter taunts of ma­licious men, that he might become a pleasant sacrifice to God his Fa­ther. Now as the Planet Mars is three yeares before he accomplish or fulfill his celestiall race, so like­wise Christ in the race or circuit of his ministeriall office was three yeares, viz. from the one and thir­tieth [Page 232] yeare of his age to his death. And as Mars, though in himselfe inoffensive, yet opposed by con­trary aspects, proves fatall; so Christ, if well placed in pious hearts, governes his chosen with the sweet influences of his grace but if opposed by malicious wic­ked hearts, hee turnes into a con­suming fire. Hee is as a good Cap­taine over his souldiers to keepe them in good order, as a shepherd over his flock, to bring those that obey him into a safe harbour and pleasant pastures; But proves a severe Judge against those that will not be governed by him. And lastly, though the Planet Mars be never so much opposed, doth not give over his race, but holds out to the end; so Christ notwithstanding all opposition that ever could be made against him by men, as Jews, Priests, and Herod, or devils, as on this day; yet hee continued his course, and vanquished and runne [Page 233] over all, even sin, death and hell. For the Fast of Christ at this time is so well and learnedly written by many, that should I adventure to write any thing thereof, or any thing else but what I find writ in learned Authors, I should too much blaze my owne ignorance. Therefore I will briefly write of the Life and Actions of Christ, as they are learnedly described for the confirmation of the Truth, in these words. And first touching the things done by him after his comming out of Aegypt, (which might bee about the sixth or se­venth yeare of his age) untill his Baptisme by Saint John, (which was the thirtieth, and as some af­firme upon the seventh of October in the middle of the last weeke spoken of by Daniel, cap. 9.) there is little recorded, either in Pro­phane or Ecclesiasticall Writers: for that as Saint Iustine, Saint Chry­sostome, Saint Augustine and others [Page 234] doe write, he bestowed that time in the common exercise and labors of mans life; thereby to shew him­selfe true Man, and give demon­stration how much he detested & hated idlenesse. But after his Bap­tisme, viz. when he was past thir­ty yeares of age, (for hee was full thirty the twenty five of Decem­ber) because it was not lawfull for any to be admitted into the mini­stry before they were so old, Num. 4. he began to preach in the mo­neth of January and February, and his whole doctrine was directed to the manifestation of his Fathers will, and amendment of mans life. It tendeth all to this one ground and principle, Thou shalt love the Lord thy God with all thy soule, and thy neighbour as thy self. It was plain, easie, perspicuous and evident, though it treated of most high mysteres. It had neither pompe nor pride of rhetorical words, nor flattering of mans wickednesse, as [Page 235] the doctrine of many Philoso­phers had, neither consisted it in unprofitable externall ceremo­nies, (as the later observation of the Jewish Law did) nor was fraught with carnality and spirit of this world; as the Turkish Al­coran, and other sectaries doctrine is. But all was simplicity, all was spirit, all was truth, all was hone­sty, all was humility, all was cha­rity. It tooke away or disanulled no one perfect or spirituall point of Moses Law, but rather revived, interpreted, fulfilled and made perfect the same. For whereas that commanded external observance, this addeth also internall obedi­ence: whereas that said, Love your friends; this adjoyneth, Love also your enemies: wheras that com­manded wee should not kill, this further commandeth to speake no angry words: whereas that pro­hibited actuall adultery; this also forbiddeth to coyet in the mind: [Page 236] whereas that sayd, Take no in­terest or usury of a Jew that is thy country man; this saith, take it of no man whatsoever: whereas that accounted every Jew onely to be thy neighbor; this teacheth every person living to be thy brother: whereas that taught thee to offer up a calfe, a sheepe, or an oxe for thy sins; this instructeth thee, to offer up a contrite heart by faith in the blood of him that dyed for all, with a firme and resolute pur­pose of amendment of life. And finally, this doctrine tendeth whol­ly to the true, sincere, and perfect service of God thy Lord, that made and redeemed thee, to the exaltation of his onely Name, Power, Goodnesse and Glory; to the depression of mans pride, by the discovering his misery; to the contempt of this world and vaine pompe thereof; to the mortifica­tion and subduing of our fleshly appetite; to the true and unfained [Page 237] charity of our neighbour; to the stirring up of our spirit to celestial cogitations; to peace of consci­ence, tranquillity of minde, purity of body, consolation of our soul, and in one word, to reduce man­kinde againe to a certaine estate of innocency, simplicity, and An­gelicall sanctity upon earth, with his eye fixed only in the eternall inheritance of Gods kingdome in heaven.

This was the doctrine delivered by Jesus: which is the same that the Prophets foretold should be delivered by the Messias. And for his life and conversation, by the testimony of his greatest adver­saries, it was more admirable then his doctrine; his life being a most lively table, wherein the perfecti­on of all his doctrine was expres­sed, a man of such gravity as ne­ver in his life was noted to laugh: of such humility as being the Son of God, he scarce used in this [Page 238] world the dignity of a servant; of such sweet and milde behaviour, as all the injuries of his enemies never wrested from him one an­gry word. Finally he was such an one as he was described by Esay many ages before he was borne, in these words; he shall not cry nor contend, neither shall any man heare his voice in the streets: a bruised reed he shall not breake, nor the smo­king flax hee will not quench, &c And as his life and conversation was foretold by Prophets, so his mira­culous works also were foretold by the Prophet Esay & others, w ^th did consist of internall, and exter­nall acts. For first the calling and retaining of his Apostles and other followers, who were of divers callings, states, conditions, trades, and occupations in the world. And yet all upon the sudden left both father and mother, wife, children, and other temporall respects, and followed him who had nothing [Page 239] to give or promise them in this world. A man that never spake them fair, or uttered doctrine that was not repugnant to the sensuali­ty of this life, as may appeare by their owne writings and testimo­nies of him. A man that was con­temned by the better sort, as then it might seeme; that is, by the wise and learned of that countrey, and especially disliked by them that were in government as a dangerous and troublesome man to the state, one that had nei­ther friends to beare him out, nor a house to put his head in. And yet, notwithstanding all this, that worldly men and women and some such also as were great sin­ners, & loose livers before should leave all their worldly hope, stay and condition, to follow such a man, with so great inconvenien­cies, losses, dangers, and disfa­vours as they did; and should con­tinue with him in all his afflictions, [Page 240] and be content to dye and lose their lives rather then forsake him or abondon his service. This (I say) is such a miracle, as never in the world fell out the like, and must needs bee granted by his chi [...]fest enemies to be supernatu­rall. The second point is of exter­nall things and facts done by Je­sus, above all power of humane ability, in the sight & knowledge of all the Jewes; which facts were published by our Evangelists, and especially by Saint Matthew in the Hebrew tongue, while yet the persons were alive, upon whom they were wrought, or infinite o­ther that might be witnesses there­of. As for example, the raising of Lazar [...]s in Bethania, that was a Vil­lage but a mile or two distant from Ierusalem, at whose death and buriall, (being a Gentleman) ma­ny Scribes and Pharisees must needs be present (according to the Iewish custome at that time) and [Page 241] they saw him both deceased, in­terred, and the funerall feast ob­served for him, as also raised a­gaine from death by Iesus, after foure dayes of his buriall, with whom they did eat and drink, and converse after his returne to life, and every day might behold him walking up and downe in the streets of Ierusalem. This story could not be feined. So in like manner the raising of the Archi-Synagogues daughter, whose name is affirmed to be Iairus, with divers other circumstances that do make the thing most notori­ous. The raising of the widowes sonne before the gate of the City Naim, in the prefence of all the people that bore the said corps, and stood about it; the healing of [...]he Cripple in Ierusalem, that had laine thirty and eight yeares lame, at the Pooles side or Bath called Probatica, which miracle was done also in the sight of infinite people. [Page 242] The casting out a legion of devils from a man that for many yeares was knowne to live in the moun­taines, the feeding and filling of five thousand men beside women and children at one time, and four thousand at another, with a small parcell of bread and a few fishes. The turning of water into wine at a mariage in Cana, in the presence of all the ghests, the healing of him by a word only that had an incurable dropsie, and this at the table of a principall Pharisee and in the sight of all that sate at din­ner with him; the giving sight to him that was borne blinde well knowne to many. These and di­vers other such miracles which were done in the sight and pre­sence of an infinite number of people and recorded by our E­vangelists, at such times when ma­ny desired to discredit the same, and might have done easily by many witnesses and authority. If [Page 243] any one part thereof had beene subject to calumniation; cannot in reason or probability be doubt­ed of. And last of all (though more occult and secret) yet not the least, but rather the greatest miracle that ever Christ did in his life is his fasting forty dayes and forty nights, typified in the fast of Moses and Elias, recorded by three Evangelists for confirmation of the truth thereof. And all that while was tempted of the Devill, as S. Luke expressely saith, being forty dayes tempted of the devill, yet some thinke hee endured all those sharpe temptations in one day, whom in the end he over­came with his own weapons. And this hapned upon him presently after he was baptized of Iohn Bap­tist, so saith S. Marke, Immediately the Spirit driveth him into the wil­dernesse. And I note it the rather, because it is the usuall custome of Sathan now in these dayes to [Page 244] deale with the servants as he dealt with the Lord. As soone as they begin to consecrate their endea­vours to the service of God, the devill by the winde of promotion, the allurements of pleasures, or spur of worldly profit drives them into the wildernesse of worldly affaires, where they remaine long ere they can get out of the en­tanglements of many thorny cares and anxieties of minde. How this wildernesse was called, the Evan­gelist doth not specifie: but it is thought to bethe desert of Ara­ [...]ia P [...]traea, and that our Saviour fasted upon the mountaine of Si­nai, where Moses and Elias fasted fo [...]ty dayes and forty nights, for there was no place more fit for S [...]tl [...]an to tempt our Saviour in then where the Law was delive­red, which is the power of sinne: for although the Son of God was without sin, yet he took upon him the sinnes of all the world. And so [Page 245] our Saviour Christ according to cōmon computation continued in this desert from the seventh of October to the sixteenth of No­vember, which was forty daies and forty nights. And upon the seven­teenth of November hungred. And then the devill with an ex­traordinary boldnesse carried him from mount Sina with great vio­lence through the aire, and set him upon the top of a pinacle of the temple, which was so exceed­ing high that whosoever looked downe from it into the valley of Cedron, their eyes daz [...]led and it seemed as though there had been clouds in the bottome of the val­ley, for it was six hundred foot from the bottome to the top. From this place the devill bad our Saviour throw himselfe downe, after the devill set Christ upon an exceeding high mountaine: but what hill it was or how it was cal­led, the Evangelist doth not set [Page 246] downe, but it is to be thought, it was the high mountaine Nebo, which was also called Pisgah, and stood twenty foure miles from Ierusalem Eastward where God shewed unto Moses all the land of Canaan beyond Iordan. And in this place the devill shewed our Saviour the Kingdomes of the world and the glory of them; say­ing, All these will I give thee, &c. Now our Church hath piously set a part this annuall fast to begin as on this day in commemoration of that fast of our Saviour: for by our conformity we shew whose ser­vants we are, even his whose works we imitate, and that absti­nence from usuall repast might be a meanes to quicken our resoluti­ons against the receiving of the Sacrament of the Lords Supper at Easter; for though fasting in it selfe be no religious act in which the immediate worship of God consists, For the kingdome of God [Page 247] (as the Apostle saith) consisteth not in meat and drinke, yet it is a religi­ous act as accessary to the wor­ship, serving as a help or prepara­tive to faith, prayer, &c. And so may be called a good work. And therefore in all Churches and in all Ages since the Apostles time, it hath beene piously observed, as is learnedly demonstrated in divers treatises extant in English. Now why this day is called Ashwednes­day is, for that the Christians in the Primitive times retained ma­ny of the Heathens and Jewish ce­remonies, as Iobs friends sprink­led dust upon their heads towards heaven; the King of Nineveh and Queen Esther, with the Iewes, sate in ashes to expresse their sorrow: so they to expresse their own vile­nesse and unworthinesse cast ashes on their heads. But this was an un­necessary ceremony, and therfore in the reformed Churches well dismissed. So now I conclude this [Page 248] dayes meditation with that divine prayer of Doctor Featelies in these words. Oh let not my Lord be angry, that I who am but dust and ashes dare speak unto him: for my sins cry for vengeance, and shall I be silent for pardon? Gracious God, either silence them, or heare me. If thou wilt not heare the voice of my words, heare the voice of my tears: if thou wilt not heare them, heare the voice of thy sonnes blood which speaketh better things then the blood of Abel. I confesse I have sorely displeased thee, but it troubleth me that I have so incensed thee; I have grieved thy Spirit, but it grie­veth me that I should be so grace­lesse as to grieve that Spirit of grace, which sealeth thy chosen to salvation. I deserve that thou shouldest even abhorre me for my sinnes, but I abhorre my selfe for them in dust and ashes. I have offended thee in glut­tony, but I now fast for it; in pride, but I humble my selfe; in laugh­ter [Page 249] and sports, but I weepe for it; in sinfull joyes, but I mourne for it; I have wallowed in filthy plea­sures, but I wallow for it in dust and ashes: I have broken all thy Comman dements, but I have broken my heart in true contrition for it. Thou didst not break a bruised reed, wilt thou grinde to powder a bro­ken heart? What profit is in my blood O Lord, when I goe downe into the pit? Nay what profit is in thy blood O blessed Redeemer, if they for whom it was shed goe downe into the pit of destruction? shall the dust give thanks unto thee O Lord, or the ashes and cinders of hell praise the God of heaven? Heare O Lord and have mercy upon me, thou that hea­lest those that are broken in heart, and givest medicine to cure their sick­nesse, raise up my prostrate and dejected soule. Why diddest thou hunger O Lord, but to satisfie for my gluttony? why didst thou thirst, but to satisfie for my drunken­nesse? [Page 250] why didst thou weepe, but to satisfie for my sinfull joyes? why didst thou endure unspeakable torments, but to satisfie for my lewd pleasures? why didst thou dye an ignominious death, but to satis­fie for my sinfull life? why didst thou shed thy blood, but to satisfie for my crimson sins? Adam our first parent did eat the forbidden fruit, and all our teeth are set on edge, but thy fasting forty dayes hath ful­ly satisfied for his eating. But I re­new my sins daily, and thou re­newest thy mercies. The guilt of my sinne is great, but the price of thy blood is greater. I have offended an infinite Majestie, but satisfa­ction hath beene made by an infi­nite Majestie. My wickednesse cannot exceed thy goodnesse, for my power of sinning is finite, but thy faculty of pardoning is infi­nite. Wherefore sith my sinnes (be they never so many, never so weighty) fall within the measure [Page 251] of thy mercy, and compasse of thy goodnesse, and sith it is all one with thee to give what I ask, and to incite me to aske, to heale my wounds, and to make me feele the smart of them; Lord who hast gi­ven me the one, deny me not the other: rebuke the surges of temp­tations, and quiet my soule. Thou who in the dayes of thy flesh offe­redst up prayers with strong cries, here the strong loud cries of a pe­nitent sinner. Thou who tookest upon thee our infirmities, take pi­ty upon them: thou who wert in thine agony stricken with horror, and unutterable griefe, allay the troubles of my affrighted consci­ence. Thou who fastedst forty dayes, accept of my humiliation these forty dayes; and grant that my stomack may not onely fast from accustomed meats, but all my sences from their usuall de­lights, and most of all my heart from worldly comforts and con­tentments. [Page 252] Let no sight delight me, till I see my sins removed like a mist, and thy countenance shine upon mee. Let no sound or voice delight me, till I heare thee by thy Spirit to speake peace to my con­science, and say to my soule, I am thy salvation. Let no pleasant fields and gardens delight me, till I have gathered red flowers out of that garden which was watered with thy blood. Let no fruit delight me, till I have fully tasted of the fruit of the tree of thy crosse. Let no meat delight me, till with the sowre hearbs of sorrow and anguish of heart for my sin, I have eaten the Christian Passeover, the flesh of thee that immaculate Lambe slaine from the beginning of the world. Heare me blessed Redee­mer, and as thou wrotest in dust, when thou tookest the woman in adultery, so I beseech thee write my sins in dust, & bury them all in the ashes of oblivion. So be it, Amen.

SATVRNE. OR, a Meditation on Goodfriday.

HAving in the former medita­tions shewed you an imma­culate Lambe and the first fruits of the meritorious blood thereof, then how the said Lambe was prepared to be a fitting Sacrifice for the expiation of the sins of the whole world, Now I should ac­cording to my promise in the en­trance of this work, show you how this Sacrifice was laid upon the Altar of the Crosse as on this day, under the metaphor of the Planet Saturne. But herein I perceive my owne inability and presump­tion, that I should dare to adven­ture upon such holy things in such vile comparisons, for the expulsi­on of Saturne out of his king­dome by his brother Titan, and [Page 254] sonne Jupiter, is no way equiva­lent to the malice of the Jewes a­gainst our blessed Saviour. For Saturne broke covenant with his brother, and kept three of his male children alive, contrary to the condition which he held his kingdome by. And therefore Ti­tan had just cause to make warre against him, and recover his inhe­ritance due to the first borne. And Jupiter likewise did expell his fa­ther out of his kingdome, because his father threatned to kill him. But Christ had done offence to none, he had broken no bonds, but rather made up the breach; hee was so farre from destroying that he came on purpose to save and redeeme that which was lost. And what were the troubles of Sa­turne King of Creet, to the unsup­portable sufferings of Christ the King of glory? Nay what were all the troubles of all the men that are or ever were in the world, to [Page 255] the troubles of our blessed Savi­our? And where is the patience of Saturne, Iob, or any other that was in Christ? For as the light of the natural Sun is darknesse, to the Splendor of the Sunne of Righte­ousnesse; so all the excellency and worth that is in all mankind is not able fully to demonstrate the excellencie that is in Christ: yet because Saturne was impriso­ned by his Brother, and driven out of his Kingdome by his own sonne; I did intend to shew how our bles­sed Saviour, as on this day was bound & imprisoned by the cruell Jews his brethren according to the flesh, of the Virgin Mary, and dri­ven out of the Kingdome of this world, by those which should as obedient children to the cōmands of God their Father, have kept their hands from killing the inno­cent. But being conscious of my owne insufficiency for the perfor­mance of such a work, it being ex­cellently [Page 256] described by many fa­mous and learned men; I will only write the briefe story thereof, as I find it in a book entitled Itinerari­um totius Sacrae Scripturae, in these words. After that our blessed Sa­viour had eaten the Paschal Lamb according to the Law, which was the fourth Passeover that he kept with his Disciples; and in stead thereof had instituted and ordai­ned the Sacrament of his blessed Body and Blood in that his last Supper, which was about six or se­ven of the clocke in the evening, upon Thursday the second day of April just at the beginning of the fourteenth day of the first moneth Abib or Nisan, which began about the evening of this day, he washed his Disciples feet, and leaning up­on the Table, pointed out Judas that should betray him: from the ninth houre to the tenth, about the second watch of the night, Iu­das that Traytor went from his [Page 257] Disciples. In the mean time Christ made that long Sermon recited only by Iohn 14. 15, 16. and made that effectuall prayer, Iohn 17. A­bout the tenth houre (after they had sung à Psalme) Christ went over the brooke Kedron, to the Garden of Gethsemane, being somewhat more than halfe a mile, there betweeen the houres of ele­ven and twelve, hee sweat water and blood, and prayed earnestly. About twelve of the clock, it be­ing then midnight, Christ was be­trayed by Iudas, who about three dayes before had sold him for thirty silverlings, which was worth about three pound fifteene shil­lings. From Gethsemane the Jews brought him bound to Jerusalem, and about one of the clocke in the morning carried him to the house of Annas, who was one of the chief Priests. About two of the clocke they led him from thence to Caia­phas cheife Priest, from three of [Page 258] the clocke till foure (which was about the Cock's crowing) Peter denyed Christ. At the same time Caiaphas and all the Rulers of the people in Jerusalem, would have condemned the Lord of Glory, the Sonne of God. At the same time also the servants and officers of the Priests beat him and mocked him. About five of the clocke in he morning Christ was condemned by the whole consent of Synedri­on of the Jewes. All these things Christ suffered between Thursday and Friday. And whereas the Jews according to the cōmandement of God begin their day in the even­ing, therefore that night wherein our Saviour suffered all these things, belonged to the fourteenth day of the month Abib; so that just at the same time as the Feast of the Paschal Lambe was celebrated a­mongst the Jews, Christ the Lamb of God was made a living sacrifice on the Crosse for the sins of man. [Page 259] Thus we have observed the hours of the night, so likewise let us ob­serve the houres of the day. Fri­day being the third day of April (which, as I have said, began the evening before) was the four­teenth day of the first month Abib or Nisan, among the Jewes, at six of the clock in the morning, about Sunne rising of the same day, our Saviour Jesus Christ was brought unto Pilate, and Judas Iscariot han­ged himselfe, because he had be­trayed innocent blood. About se­ven of the clock in the same mor­ning, our Saviour was carried to Herod Antipas, that cruell Tyrant, (who the yeare before had put Iohn Baptist to death) where hee was disdainfully handled; but Pi­late and he were made friends. At eight of the clock our Saviour re­turned to Pilate, who propounded unto the Jewes (because they were to have a capitall offender delive­red unto them at the Feast of the [Page 260] Passeover) whether they would have Jesus their King, or Barabbas, who had beene a murtherer, let loose unto them? But they con­demned Jesus, and chose Barabbas, whose name signifies the son of the Multitude, or a seditious man. A­bout nine of the clock in the mor­ning (which the Jewes commonly call the third houre of the day, because it succeeded the morning, and continued till noone) our Sa­viour Christ was whipt and crow­ned with thornes. About ten of the clock Pontius Pilat in the place called Gabbatha, publiquely con­demned Christ to be crucified, and washed his hands in token of in­nocency. Pontius signifies cruell and inhumane, Pilat a man armed with a Roman dart. Between ten and eleven our Saviour Christ car­rying his Crosse, was brought to the place called Golgotha. About eleven of the clocke (the third houre of the morning being not [Page 261] yet fully finished) our Saviour Christ was fastened upon the Crosse, where hee hung foure houres, viz. from eleven till about three of the clocke in the after­noone. And he spake before that supernaturall eclipse of the Sunne three memorable sayings: First, Father forgive them, for they know not what they doe: Secondly, he said to his Mother, Woman behold thy Sonne: And to Iohn being conver­ted, Behold thy Mother. Thirdly, to the Theefe: Verily I say unto thee, this day thou shalt be with me in Para­dise. About twelve of the clocke (in that meridian which the Jewes call the sixt houre, that is, the sixt houre from the rising of the Sun) that supernaturall eclipse of the Sun happened, of which you may reade in Dionysius, the Areopagite, and Eusebius. About three of the clocke in the afternoone, which the Jews call the ninth houre (the Sun now beginning to receive his [Page 262] light) our Saviour spake these foure sayings, My God, my God, why hast thou forsaken me? Secondly, I thirst. Thirdly, when he had ta­ken the spong, he said, It is finished: and last of all, crying out with a loud voice, he said, Futher into thy hands I commend my Spirit, and so dyed. At which time there were many wonderfull miracles wrought, as you may reade, Mat. 27. Mark 15. Luke 23. Iohn 19. A­bout foure of the clock in the af­ternoone our blessed Saviour was pierced thorow with a lance, and there issued out of his side water and blood. About five of the clock (which the Iewes call the ele­venth houre of the day) our Savi­our Christ was buried by Ioseph of Arimathea and Nichodemus. A­bout the sixth houre there was an eclipse of the Moone, which was naturall, and not miraculous; nei­ther is it observed by any of the Evangelists.

Upon the fifteenth of the first month, which answereth to the fourth of April (being justly cal­led the great and holy Sabbath of the Iewes, for that Christ this day rested in the Sepulchre) the Priests and Pharisees being partly joyfull, because (as they thought) the di­sturber of the common peace, and one that opposed their authority was dead, and partly carefull how they might prevent his Resurre­ction, went to Pilate and obtained of him a band of souldiers to watch the Sepulchre, and to put his seale upon the stone. Now as at the Birth of Christ I writ what I found concerning the manger, in which Christ was laid, when hee was borne: so I thought it not a­misse to set downe the description of the Sepulchre, in which he was laid, when he was dead, as I finde it in the forenamed book in these words: The sepulchre of Christ stood upon the west side of Ieru­salem, [Page 264] close by Mount Golgotha, in the garden of Ioseph of Arima­thea: for it was the custome of the Iewes to build their tombes or sepulchres in their Orchards and gardens, and beautifie and adorne them with Lillies, Roses, and other flowers, on purpose to put them in mind of their mortality, accor­ding to that of David, The dayes of man are like grasse, as a flower of the field so flourisheth he; for the wind go­eth over it, and it is gone, and the place thereof knoweth it no more. And for this cause the Iewes (but especial­ly the Kings) would be buried in their gardens. So Ioseph, a good and just man, following this custome, had hewen for himselfe out of a Rock a new monument, in which there had been no man laid; that so when he walked into the gar­den to take the aire, hee might be put in minde of his mortality. In this Monument our Saviour was buried, and frō this place upon the [Page 265] third day early in the morning, he rose; to the terror and astonish­ment of such as watched the Se­pulchre. From whence may bee gathered, that as our first Parents, Adam and Eve trespassed against God, and lost felicity in a garden, so Christ the Son of God in a gar­den made satisfaction for that sin, restored us againe to grace, and made us capable of heavenly feli­city. This Sepulchre (as it is de­scribed by Saint Iohn, when hee went with Saint Peter to see if that notable miracle of the Resurre­ction were true) was like a little chappell, the doore thereof being upon the outside, and but one room without any division, so that a man might see all that was with­in it. For he saith, that Saint Peter did not go in, but lookt in and saw the linnen cloathes where they lay wrapped up: from whence may be concluded, that the Sepulchre which is now extant (howsoever [Page 266] perhaps it may stand in the same place) is not the same Sepulchre wherein our Saviour Christ was buried: for it is described to bee fouresquare, to be open at the top, to have within two vaults, (an in­ward and an outward) and that you descend to it by stairs: which description doth not agree with Saint Iohn, for hee saith, that they rouled a great stone to the dore of the Sepulchre, but did not lay it upon the top of it. And Venerable Bede, who was a Doctor of Divi­nity, and lived in England seven hundred years after Christ, descri­beth the holy Sepulchre after this manner: This Sepulchre over­head was something round, and so high that a man could scarce touch it with his hand, standing in that Rock which extendeth it self from Mount Calvary into the gar­den of Ioseph of Arimathea: repre­senting in forme a little chappell; the entrance therinto was towards [Page 267] the East. And further he addeth, That they which went into the vaile found on the right hand to­wards the North, a stone Tombe, which resembled a coffin scituated in the pavement, joyning to the wall, which stone coffin was of a mixt colour, that is, white and red, being seven foot long and three handfulls high. This description Venerable Bede records from cer­taine Monkes that went upon de­votion to Ierusalem to visite this Sepulchre; but since it hath been divers times destroyed, and pollu­ted by the Turkes and other Hea­then people. From whence may be gathered, that the Sepulchre which is now standing & shewed unto Pilgrims, is some new device, to get money of strangers, and pro­cure a kinde of blind devotion in the hearts of ignorant people. Wherefore, as the Angell said, Let us not seeke Christ any longer amongst the dead, or in the grave, but in his [Page 268] Holy Church, where the lively portraiture of his divine presence is set forth unto us; that so we may be made partakers with him here­after in that place of eternall glo­ry. For the confirmation of the truth of Christs passion, besides the true relation thereof set downe by the foure Evangelists, the Prophe­sie of the Sibels, and consent of the Rabbins, the holy Scriptures long before set downe, that the Pro­phets prophesied of every parti­cular thing in our Saviours Passi­on. First, that all his Disciples should forsake kim. Zachary told, That the Shepherd should be smitten, and the sheepe scattered, that one of his owne Disciples should betray him. David in the person of Christ saith, It was my familiar friend whom I trusted, which did eat of my bread, that lift up his heele against me. And Zachary makes relation of the thir­ty peeces of silver the price of him that was valued, which the children of Is­rael [Page 269] valued, and gave for the Potters field, as the Lord appointed. Esay in the person of Christ relates the Iews spitefull usage of him in the high Priests Hall, and before Pilat, I gave my backe to the smiters, my cheekes to the nippers, and hid not my face from shame and spitting. David likewise in the person of Christ la­mentably complaines, That they pierced his hands and his feet, so that he might tell all his bones; they stood staring and looking upon him, they parted his ganments among them, and upon his vesture did they cast lots. All that goe by have him in derision, they mow and nod the head, saying, He tru­sted in God, let him deliver him if he will have him. And in another place he complaines that they gave him gall to eat, and vineger to drink. And another Prophet cryes, That they shall looke upon him whom they have pierced. Finally, the whole relation thereof is set down by the Prophet Esay in his 53. Chapter, [Page 270] which begins with this preface, Who will beleeve our report? or to whom is the arme of the Lord revea­ [...]ed, &c. to the end of that Chap­ter, where you may behold his deplorable condition upon the Crosse, from the first verse to the fourth, from thence to the ele­venth verse, you may see the cause why all this punishment was infli­cted upon him. And lastly, from the eleventh verse to the end of the Chapter, you may take a view of the plentifull increase of his Kingdome after his resurrection. And as it was foretold by Pro­phets, some a thousand, others six hundred, and the least three hun­dred yeares before Christ was borne; so it was typified and pre­figured in Abrahams time, by the sacrifice of his sonne Isaac, by the brasen Serpent set up by Moses in the wildernesse, and by all the Sa­crifices that were in the Leviticall Law. Therefore I will close all [Page 271] with that of the Prophet Ieremy.

Is it nothing to you all ye that passe by? behold and see if there be any sor­row like unto my sorrow which is done unto me, wherewith the Lord hath af­flicted me in the day of his wrath.

And this divine prayer for the day in these words, Dearest Re­deemer, the Mediator of Heaven and Earth, who this day wast placed on the crosse betweene them both, with thine Armes stretched abroad to embrace, and thy head bowed downe (as it were) to kisse all that come unto thee; I humbly prostrate my selfe at thy feet, desiring in unfeined repen­tance, with my teares to wash those thy wounds that bled for my sinnes, and in a lively faith to touch the print of thy na [...]les, and thrust my finger into the hole of thy side, thereby to take reall and cor­porall possession of thee, that I may with Thomas truly call thee, My Lord, and my God; my dread, [Page 272] and my love, my surety and my ransome; my sacrifice, and my Priest, my Advocate & my Iudge, my desire, and my contentment; the life of my hope here, and the hope of my life hereafter. Before I was thine (for thy hands made and fashioned mee) but sith thou hast offered thy selfe to be my pledge, and thy blood for my ran­some, thou art truly mine. My Lord and my God, O let the speare which ran thee thorow fasten my heart to thy crosse, let the nailes which printed thy flesh, imprint thy love in my soule. Let the thornes which pricked thy temples, not suffer the tēples of my head to take any rest in sin: let the vineger which was given thee melt my adamantine heart into sorrow: let the Spunge which was offered thee on the Crosse, wipe out all my debts out of thy fathers tables. Let others go on forward, if they please, I will stay still at thy crosse, and take no other [Page 273] lesson. For I desire no other Pul­pit then that tree, no other Preacher then thy crucified body; no other text then thy death and passion; no other parts then thy wounds, no o­ther amplification then thy extensi­on; no other notes then thy marks; no other points then thy nailes; no other booke then thy opened side. The first Adam did eat the fruit of the forbidden tree. Therefore thou the second Adam hangedst upon a tree. By his fall all mankinde was so sorely wounded, that the whole head was sicke, and the whole heart faint; from the crowne of the head to the sole of the foot, there was nothing but wounds and bruises, and sores full of corruption; therefore thy whole head was pained, that whole heart wounded: from the sole of thy foot, which was gored with nailes, to the crowne of thy head which was prick­ed with thornes, there was nothing but cuts, and stripes, and markes, and scars, and sores, and wounds, in [Page 274] thy whole body. Because our heads plotted and devised wicked­nesse, on thy head was platted a crowne of thornes. Because our eyes burned with lust, thy eyes were be­dewed with teares: because wee belched out blasphemies against thy father, thy face was spitted upon: because our bodies have beene stretched wantonly upon our soft beds, thy body was stretched upon the hard crosse. O Lord, our eares have offended thee by listning to wanton musick, prophane speeches and songs, therefore thou suffe­redst in thine eares by hearing scoffes, and blasphemous taunts; we have offended in our smell by lux­urious perfumes, & sweet odours, therefore thou sufferedst in thy smell by the stench of Golgotha: our taste hath offended in gluttony and drunkennesse, therefore thou suffe­redst in thy taste by gall and vine­ger: because our feet were swift to shed blood, thy feet were nailed to [Page 275] the crosse: because our hands were defiled, thy hands were bathed in blood: Because all parts of our bo­dies offended, thou wast punished in all parts. In thy temples with thornes, on thy cheeks with buffets, in thy joynts with straines, in thy flesh with stripes. Lastly, because our hearts most grievously offen­ded in unchaste, malicious, cove­tous, ambitious thoughts, desires, and affections, and piercing our selves with worldly cares; there­fore thou wast most grievously pained in thy heart, which was run through with a speare. If all the suf­ferings of Martyrs since the world began were put in one skale, and thine in the other; thy passion would beare them all downe: for thou barest the full weight of thy Fathers heaviest hand.

Never were there sufferings like thy sufferings, because never such a sufferer, the torments being infi­nitely improved by the bearer. [Page 276] Never sweat like thy sweat, because never any had a burthen like thine. Never teares like thy teares, be­cause shed for them who thirsted for thy blood. Never torments like thy torments, because never fl [...]sh so pure and tender as thy flesh. Never horror like thy horror, being forsaken of thy father; because ne­ver love like thy love of him; nor sorow like thine, because never sense and apprehension like thy sense and apprehension of the infinite displea­sure of thy father, for the sins of mā ­kinde. O my most bountifull Re­deemer, who bestowedst largely, and wast bestowed liberally for me, It concerneth mee to know how much I stood thee in: for how should I estimate thy love, if I cannot cast the totall of thy debt thou didst discharge for me? But no heart can conceive what sor­row thou conceivedst: no tongue can expresse what griefe thou didst expresse by thy bloody teares, and [Page 277] these thy strong cryes, when thou complain'dst that thy soule was hea­vie unto death, and prayedst thy Father ( if it were possible) to let this cup passe from thee. I am appaled at thine agony, I am astonished at thy feare, I am amazed it thy patience, I am ravished at thy love. My heart riseth, my veines swell, my blood boyles within me against thy per­secutors. If it were in my power, I would put them all to millions of torments. I would inflict a thou­sand deaths upon Iudas that be­trayed thee, and Pilate that condem­ned thee, and the envious Scribes and Pharisees that laid snares for thee, and the perjured witnesses that gave false evidence against thee; and that execrable rout that prefer­red a murtherer before thee, & the barbarous souldiers that spit upon thee, and buffeted thee, and the bloody executioners of the Iew [...]sh malice and Roman cruelty, that ban­ged, nayled, and goared thee. But [Page 278] when I dive into thy bloody pas­sion, I finde my selfe as deepe in thy blood-shedding as they. They were in that but instruments, but I by my sins was a principall in the death of thee the Lord of life. My sinnes by their tongues and hands did all this villany and outrage upon thee. Their nailes and▪ speares pierced but thy flesh, but my sinnes pierced thy very soule. My sins, my sins, O Lord, by their hands cruci­fied thee; wherefore I condemne mine eyes to continuall teares, my heart to perpetuall sighes, and my thoughts to everlasting pensivenesse. What shall I do to wash away the guilt of thy blood, which alone can take away the guilt of my sins? verily I should be utterly swal­lowed up in this gulfe, but that the price of thy blood hath satisfied (as for all other sinnes) so for the guilt of spilling it selfe. And now my anger, and feare, and trouble, and anguish, are all turned into joy, [Page 279] and comfort, and love, and admira­tion of the infinite wisdome of thy Father in providing such a reme­dy; and his justice in requiring such a satisfaction; but most of all for all thine infinite love, making so full a payment of the infinite debt of my sins. What can I doe, what can I suffer enough for thee? gracious God, to all the rest of thy blessings spirituall and tempor [...]ll conferred upon me, purchased by thy sufferings, ad this one above the rest, the special gift of remem­brance of these thy sufferings, that wheresoever I am, whatsoever I doe, I may have thy passion in my heart, and thy wounds bleeding a fresh in my minde, with an infi­nite hatred of sin that procured them, and love of thy goodnesse who enduredst them for me. Thy Church, since thou leftest her is a widow, and I am as one of her dead children, not (as the Samaritan was) h [...]lfe dead but wholly dead in my [Page 280] sins and transgressions. Thou Lord art the true Elias who raisedst and doest raise from death this wi­dowes children to life, by stret [...]h­ing thy body over them. O my gra­cious Lord, apply thy body stretch­ed this day on the crosse to me. Lay thy head to my head, thy hands to my hands, thy feet to my feet, and thy heart to my heart, that I may receive warmth from thy blood, and ease from thy stripes & health from thy wounds, and spirit from thy breath, and strength from thy grace, to stand up from the dead, and walke with thee henceforth in newnesse of life. So be it. Amen.

IVPITER, OR a Meditation on Easter-day.

WHen I did first compose this Annuall world, my thoughts were so pre­sumptuous as to promise to my [Page 281] unlearned selfe a power and fa­culty to fit every dayes meditati­on to the resemblance which I first propounded in the entrance into this Tabernacle: but as I have come farre short in the precedent expressions, so I feare I shall come much more behinde in the subse­quent meditations. Yet I will ad­venture to show that the Sacrifice which was offered unto God up­on the Altar of the Crosse on Goodfriday for the expiation of the sins of mankinde, is truly exhi­bited to every worthy receiver in the blessed Sacrament of the Eu­charist or Lords Supper. And ther­fore the Christian Church in all ages hath piously appointed this yearely feast of Easter to be by every one of her members so­lemnely observed instead of the Jewes Passeover, whereby every beleeving soule may be assured, that if he finde the blood of that most immaculate Lambe sprink­led [Page 282] upon the doore post of his heart, the destroying Angell shall have no power to enter therein.

Which assurance that he may obtaine first before hee receive these sacred mysteries, he ought to be fitted with the preparing graces of true sorrow and hearty contrition of spirit for sinnes past, joyned with penitent resolutions and endeavours to lead a new life in time to come; perfect love and charity with all men joyned with longing desires to participate the benefits of Christs passion; and hu­mility of spirit joyned with holy rev [...]rence and godly devotion.

Secondly, in receiving, he ought to be indued with the compre­hensive grace of a true, lively, and justifying faith.

And last of all, he ought to have the reteining graces of hearty praise and thanksgiving for all Gods inestimable benefits, especi­ally for the Word and Sacraments [Page 283] joyned with joy and cheereful­nesse in the service of God, and constant perseverance in all these heavenly graces to his lives end.

The man that is thus qualified for the reception of this heavenly repast, may with aged Simeon take into his hands, his Lord and Savi­our, yea and see him with the eye of his faith, take with a pure hand, eat with a clean mouth, and keep in a sanctified heart this sacred bread, this chosen Manna, the word of life and food of Angels: for by and with the sacred elements, (though not in, or under them) he doth partake of the flesh of God spiritually, (for his words are spirit and life) yea truly & in very deed, for he is the living bread that came downe from heaven; his flesh is meat indeed, and his blood is drink indeed.

As at sumptuous feasts where curious services are, we see the proportion and shape of the Deer [Page 284] or Fowle set out in gold and co­lours on the outside or lid of those baked meats which are truly con­tained under it, and to be eaten: so (if we may draw a resemblance of so high and divine a mysterie from an earthly and humane re­past) under the figures of bread and wine, as it were the printed lid or cover, thou O devout soule, feedest on the meat of Angels, the dainties of heaven, and flesh of thy Saviour, who is there descri­bed in thy sight, and before thee crucified. That which is repre­sented in the signe to the eye of the body, is presented in the thing signified to the eye of the soule and hand of thy faith: what is shadowed in the Sacrament is truly also exhibited by it. If thou beleevest that thou eatest, thou eatest that thou beleevest. Let no hereticall Harpies pluck from thee this hea­venly dish or meat, as Celaeno did Aeneas's.

Beware of two sorts of here­tiques, especially those that seeke to beguile thee in the Sacrament, or rather of it, viz. The Sacramen­taries and Papists: the one deny­ing the signe, the other the thing signified; the one offereth thee a shadow without the body, the o­ther the body without the shadow or resemblance; and consequently neither of them giveth thee the true Sacrament, to whose nature & essence both are requisite. The Sacramentaries would rob thee of the Iewel, the Papists of the Casket. Lay thine hands on both, hold both fast; as thou seest the one, so beleeve the verity & substance of the other: as thou takest the one receive the other, as thou handlest the one, apprehend the other; as thou feedest with thy mouth on the one, feed in thy heart on the other. And as truly as the one nourisheth thy body to a temporall, the other shall pre­serve [Page 286] thy soule to eternall life. For it is the tree of life, which growes in the midst of the Paradise of God, his Church on earth.

The way to the mysticall tree in Paradise was guarded by an Angell waving a flaming sword: the way to this in like manner is fenced: there stands an Angell at the Table, Gods minister, brandishing the sword of the Spirit, and forbid­ding (under paine of death) any to eat of this fruit that have their teeth set on edge with the Apples of Sodome, and Grapes of Gomorrah.

Other fruits and meats are pre­pared for us, but we must be pre­pared for this before we eat it: the bread of the earth cannot feed when thou eatest it, till it be chan­ged into thy body, because thou art more excellent then it; but this bread which came downe from heaven, is more excellent then thou art, and therefore thou must be changed into it, before it nou­rish [Page 287] thee. All other meat is recei­ved as it is in it selfe, and no other­wise; but this is divers as it is re­ceived: other meat affecteth and altereth the taste, but here the taste altereth the meat, for if it be worthily received, it is the body and blood of Christ; if unworthi­ly, it is but bare bread and wine. If it meet with a spirituall taste, and appe [...]ite and stomack purged and prepared, it proveth the food of life, nay of immortalitie; if o­therwise, it turneth into deadly poyson: for hee that eateth and drinketh unworthily, eateth and drinketh damnation to himselfe, not discerning th [...] Lords body.

Now the only reason why I do compare the meritorious action of our blessed Lord and Saviour Christ Jesus, on this day to Jupiter (who as the Poets feine him, was Lord of Heaven and Earth) is, for that as he overcame the malicious and revengefull Titan, and all [Page 288] those monstrous and cruell Giants his sonnes, called the Titanes, and victoriously triumphed over thē; so likewise Christ, the Lord of glory, and King of Kings, as on this day being then the fifth of A­prill▪ and first day of the Jewish weeke, having overcome the dreadfull and spitefull Serpent the old Dragon in the Revelation, according as it was prophesied of him, Gen. 3. 15. and all those fiends that follow him, sinne, death, and hell, according to another pro­phesie in Hosea, and having by his divine power raised himself from death to life, as David long agoe foretold, that God would not leave his soule in hell, nor suffer his holy one to see corruption; but that ac­cording to another prophesie of Hosea in the person of the children of Israel, After two dayes he will re­vive, & in the third day raise up, that we may live in his sight; which is the same with the Sybils in these [Page 289] words, He shall end the necessity of death by three dayes sleepe, and then returning from death to life againe, he shall be the first that shall shew the beginning of the resurrection to his chosen, for that by conquering death he shall bring us life. And last of all having according to his own pro­mise which he oft times made to his Disciples ( That as Ionas was three dayes and three nights in the whales belly, so should he be three dayes and three nights in the heart of the earth: destroy this Temple, and in three dayes I will raise it up, are his owne words: in another place meaning the temple of his body. And that the Sonne of man shall be delivered into the hands of men, and they shall kill him, but the third day he shall rise a­gain; in another place, fast bound the Dragon in the bottomelesse pit, and taking away the sting of death which is sinne, gloriously triumphed over the enemies of [Page 290] mans salvation, and rising out of the Sepulchre of death confoun­ded the souldiers that were his guard with amazement, caused the earth to quake, and the Angels of God to descend from hea­ven to attend upon his triumphs, did forty dayes walke upon the earth in this triumphant manner, and made twelve apparitions to his Disciples and others:

The first was to Mary Magdalen alone, Iohn 10. 14.

The second to all the women together as they returned home­wards, Matth. 20. 9.

The third was to Simon Peter a­lone, about noone, 1 Cor. 15. 5. Luke 24. 34.

The fourth was in the after­noon to the two Disciples as they went to the Castle of Emaus, which was some eight miles from Jerusalem; the ones name was Cleophas, and brother of Joseph, who brought up our Saviour, and [Page 291] the other (as may be gathered by the circumstance of the story) was Luke, because he hath set it downe so exactly, Luke 24.

The fifth was after he returned invisibly from Emaus to Jerusalem where when the doores were all shut, and his Disciples were assem­bled together for feare of the Jewes, he came and stood in the midst of them, Iohn 20 19. And all these apparitions were in one day, which was called the first day of the weeke.

The sixth apparition was eight dayes after his resurrection, being the twelth of Aprill, to all his Disciples, Thomas being then pre­sent, and the doores shut. That he might make evident that his om­nipotency was not tyed to any se­condary causes, or hindred by the property of any naturall bodies, which according to S. Austine, was so much the more wonderfull, be­cause hee appeared unto them [Page 292] substantially and effectually, not as a phantasma or shadow which vanisheth away, and is without a­ny corpor [...]all substance, but did eat and drink, and suffered his bo­dy to be handled by his Disciples.

The seventh apparition was to Peter, Thomas, Nathaneel, the sons of Zebedeus and other two Disci­ples, as they were fishing upon the shore of Tiberias, which stood 36 miles from Ierusalem Northward betweene Bethsaida and Caperna­um, Iohn 21.

The eighth was to the eleven Apostles on Mount Tabor in Ga­lilee.

The ninth was to more then five hundred brethren at one time, as S. Paul witnesseth.

The tenth was to James the son of Alpheus, for he had beene seene before by Iames the son of Zebede­us, but the certaine time of these foure last apparitions is not set downe.

But on the fourteenth day of May which was forty dayes after his resurrection, he appeared to all his Apostles, Disciples, and friends together on Mount Olivet. And in their sight with great tri­umph and joy he ascended into Heaven.

And last of all after his ascen­sion, he appeared to S. Paul, as himselfe relates. Thus (as Luke affirmeth) he shewed himselfe a­live by many arguments, for the space of forty dayes together and reasoned with them of the king­dome of his father.

Why then should any man mistrust the testimony of these men which saw him, ate with him, dranke with him, touched him, and heard him speak, and whose entire estate and welfare depen­ded wholly of the certainety thereof?

For what comfort had it beene or consolation to those men to [Page 294] have devised of themselves those former apparitions; what encou­ragement might they have taken in these dolefull times of desolati­on and affliction, to have had a­mong them the dead body of him, on whose only life their u­niversall hope and confidence de­pended?

The Scribes and Pharisees be­ing astonished at the sudden news of his rising againe, confirmed un­to them by their owne souldiers that saw it, found no other way to resist the fame thereof, but only by saying (as their posterity do at this day) that his Disciples came by night and stole away his body, while the souldiers slept. But what likelyhood or possibility can there be in this? for first it is evident to all the world, that his Apostles themselves (who were the heads of all the rest, were so dismaied, discomforted, and dejected at that time, as they durst not once goe [Page 295] out of the doore; for which cause only those silly women, who for their sex esteemed themselves more free from violence, presu­med alone to visit his Sepulchre, which no one man durst doe for feare of the souldiers: untill by those women they were infor­med, that the foresaid band of souldiers were terrified and put to flight by Christs resurrection.

And then how was it likely, that men so much amazed and over­come with feare should adventure to steale away a dead body from a guard of souldiers that kept it? or if their hearts had served to ad­venture so great a danger? what hope or probability had there beene of successe? especially con­sidering the said body lay in a new Sepulchre of stone shut up, locked and fast sealed by the Magistrate? how was it possible I say, that his Disciples should come thither, break up the monument, take out [Page 296] his body, and carry away the same, never after to be seene or found without espiall of some one a­mongst so many that attended there? or if this were possible (as in reason it is not) yet what profit, what pleasure, what com­fort could they receive hereby?

We see that these Apostles and Disciples of his who were so a­bandoned of life and heart in his passion, after two dayes only they were so changed, as life and death cannot be more contrary: for whereas before they kept home in all feare, and durst appeare no where, except among their owne private friends; now they came forth into the streets and common places, and avouched with all ala­crity, and irresistable constancy, even in the faces and hearing of their greatest enemies, that Jesus was risen from death to life; that they had seene him, and enjoyed his presence, and that for testimo­ny [Page 297] and confirmation hereof, they were most ready to spend their lives. And could all this proceed onely of a dead body, which they had gotten by stealth into their possession? Would not rather the presence and sight of such a body, so torne, mangled and deformed, as Jesus body was, both upon the Crosse and before, have rather dis­maid them more, than given them any comfort? Yes truly.

And therefore Pilate the Gover­nour, considering these circum­stances, and that it was unlikely that either the body should bee stolne away without privity of the souldiers, or if it had been, that it should yeeld such life, heart, con­solation and courage to the stea­lers, began to give eare more dili­gently to the matter; and calling to him the souldiers that kept the watch, understood by them the whole truth of the accident, to wit, that in their sight and pre­sence, [Page 298] Jesus was risen out of his Se­pulchre to life; and that at his ri­sing, there was so dreadfull an earth-quake, with trembling and opening of Sepulchres round a­bout, such skriches, cries and commotion of all elemēts, as they durst not abide longer, but ran and told the Jewish Magistrates thereof, who being greatly discontented (as it seemed) gave them money to say that while they were slee­ping, the body was stolne from them by his Disciples.

All this wrote Pilate presently to his Lord Tiberius, who was then Emperour of Rome. And he sent withall, the particular examinati­ons and confessions of divers o­thers that had seene and spoken with such as were risen from death at that time, and had appeared to many of their acquaintance in Je­rusalem, assuring them also of the resurrection of Jesus.

Which information when Tibe­rius [Page 299] the Emperor had considered, hee was greatly moved therewith, and proposed to the Senate, that Jesus might be admitted among the rest of the Roman Gods, offe­ring his owne consent, with the priviledge of his supreme royall suffrage to that decree: But the Senate in no wise would agree thereunto.

Whereupon, Tiberius being of­fended, gave license to all men to beleeve in Jesus that would, and forbid upon paine of death, that any officer or other should molest or trouble such as bare good affe­ction, zeale, or reverence to that Name. Thus much testifieth Ter­tullian against the Gentiles, of his owne knowledge: who living in Rome a learned man, and pleader of causes divers yeares before hee was a Christian (which was about 180. yeares after our Saviour Christs Ascension,) had great abi­litie by reason of the honour of [Page 300] his Family, learning, and place wherein he lived, to see and know the Records of the Romans.

Neither onely divers Gentiles had this opinion of Jesus Resur­rection again from death, but also sundry Jewes of great credit and wisdome, at that time, were infor­ced to beleeve it; notwithstanding it pleased not God to give them so much grace as to become Chri­stians.

This appeareth plainly by the learned Josephus, who writing his Story not above forty yeares after Christs Passion, tooke occasion to speake of Jesus, and of his Disci­ples. And after he had shewed how he was crucified by Pilate at the instance of the Jewes, and that for all this, his Disciples ceased not to love him still, he adjoyneth forth­with these words. For this love of his Disciples, hee appeared unto them againe the third day, when he had resumed life unto him.

Which expresse, plaine and re­solute words, wee may in reason take not as the confession only of Iosephus, but as the common judge­ment, opinion and sentence of all the discreet and sober men of that time, laid downe and recorded by this Historiographer. In whose dayes there were yet many Chri­stians alive, that had seene and spoken with Jesus after his Resur­rection; and infinite Iewes, that had heard the same protested by their fathers, brethren, kinsfolke and friends, who had been them­selves eye-witnesses thereof. And thus much for the story of Christs Resurrection, which I conclude with this divine Prayer.

Glorious Son of Righteousnesse, who this morning didst prevent the dawning of the day, by sending forth the beames of thy glorified body out of the Pit of darknesse and shadow of death, shine upon my soule by the light of this grace. In­lighten [Page 302] my dark apprehension of the mysteries of thy Resurrection: Inflame my cold affections, and re­vive my heart even deaded with pensive thoughts upon thy bitter passion. O how did the surest ground of Faith shake, the safest Ancor of hope loosen, at the earth­quake at thy death! What smi­ting together of knees, what wring­ing of hands, what knocking of breasts, what fainting of hearts, what hanging down of heads were there at giving up of thy ghost, when thy head hung down on the Crosse? With thee the faith, with thee the hope, with thee the joy, with thee the life of thy dea­rest Disciples might seeme to ex­pire. What should or could the prisoners of death ever expect, when they saw him whom they thought to have been their Re­deemer, the Lord of life arrested by death, and kept close prisoner in the grave so long? O death, how [Page 303] sharp was then thy sting? O grave, how fearfull was thy seeming Vi­ctory? But blessed be the Angell which removed the stone, and thereby made way, that the stone which the builders refused, might be preferred to be the head stone in the corner. Blessed be the right hand of thy Father, who in raising thee out of the grave, raised our hope out of the dust: for where is our hope? Our hope is even in thee, O Christ, and thy Resurrection. Thou art the life and the Resurrection of all that beleeve in thee. Death (like a Hornet) by stinging thee hath lost his sting, and now may make a buzzing noise to affright me; but can thrust out no sting to hurt me. The grave by thy lying in it is tur­ned to a bed, and a withdrawing roome to retire my selfe a while, to put off this ragged flesh, and attire my selfe with roabs of glory. Now dare I insult over Death and Hell, since thy triumph over them. O [Page 304] death where is thy sting? O grave where is thy victory? O my soule, where is all thy comfort? If in this life, thou art most miserable; If thy life be hid with Christ in God, then, when Christ which is thy life shall ap­peare, thou shalt also appeare in glory.

What though I mourne here? I shall be comforted: what though I fast here? I shall be satisfied: what though I be disgraced here? I shal be glorified. What though I am here trampled under feet? I shall be there crowned. What though my flesh bee eaten with wormes, and these wormes turned into dust▪ and that dust blowed by the wind o­ver the face of the earth? yet after thou turnest man to destruction, A­gaine thou sayest, Come againe yee children of men. I know thou my Re­deemer livest, and shalt stand up at the last day, and I shall see th [...]e in my flesh with these eyes, and none other. Lord establish this beleefe in me: beat downe all the forts that na­turall [Page 305] reason reareth against it. Grant that I may every day more and more feel as the power of thy birth in my regeneration, and of thy death in my mortification, so also of thy Resurrection in my ri­sing from the death of sinne to the life of grace. Lord thou restoredst life to three men, to one in his bed, to another on the beare, a third in the grave. They who conceive sinne in their hearts, are like him that was dead in his bed, they who bring it forth into action, are like him that was brought forth dead on the beare; but they that con­tinue in sinne and all impurity, and putrifie in the custome therof, are like him that was foure dayes dead and stanke in the grave: such a one or worse am I; for I have laine not foure dayes, but many years in this loathsome grave, and am even devoured of the worme of conscience. Yet Lord, this day of thy glorious Resurrection, say [Page 306] unto mee, as thou didst to him. Come forth, awake thou that sleepest, and stand up from the dead, and I will give thee light. Make this day of thy Resurrection from the death of nature, the day of my rising from the death of sin and corrup­tion, first to the life of Grace, and after to the life of Glory.

Amen.

MERCVRY. OR, A Meditation on Ascension day.

ACcording to my proposed method, I should in this place shew how the sweet Incense of the blessed Sacrifice Christ Jesus as­cended into heaven, to bee as the Leviticall Sacrifices were, an Ob­lation of a sweet savour unto the Lord; for as God after the univer­sall Deluge smelled a pleasant sa­vour of Rest in the offering of [Page 307] Noah; so likewise God the Father after the inundation of sin over­flowing the whole world for the space of 4000. years and upwards, did smell a sweet savour of Paci­fication, Reconciliation and satis­faction in this last meritorious act of our blessed Saviour, which I compare to the flight of winged Mercury, who by Poets is fained to descend and ascend to keepe uni­ty and concord between their fai­ned gods (being their observant Messenger.) And Christ the An­gell or Messenger of the everla­sting Covenant descended from heaven in the day of his Nativity, and brought those blessed tidings of Salvation revealed in the Go­spell to mankind, and as this day ascended into heaven, to accom­plish the work of mans redempti­on: but this glorious Act of our Saviour is so divinely, pathetical­ly, and excellently accomplished by M ^r. Austin in his divine Medi­tations, [Page 308] that though I, like foolish Icarus (because as on this day I first drew breath & received the com­mon aire) doe strive with waxen wings to take an higher flight than my learning is able to performe, am so melted with the rayes of the scorching heat of his devo­tions, that I am forced to dash out my dim taper before his bright Sonne, and conclude with Master Doctor Featleyes divine Prayer, saying, Glorious and gracious Redee­mer, Lord Iesus Christ, who hūbledst thy selfe, and didst become obedient to death, even the death of the Crosse, and therefore thy Father highly exal­ted thee above the Grave in thy Re­surrection, above the earth in thy Ascension, above the heavens in thy session at his right hand, and then He gave thee a Name above all names, that at the Name of Jesus eve­ry knee should bow, both of things in heaven and in earth, and of things un­der the earth. I humbly bow the [Page 309] knees, not only of my body, but of my heart and soule unto thee. I never heare of thee, or remember; never think, or speak of thee, but with greatest reverence and love that heart can conceive, or tongue expresse. I admire the mystery of thy Incarnation; I tremble at the horror of thy passion; I adore the power of thy Resurrection, and triumph in the glory of thy Ascen­sion. My God and my Lord, make me wholly thine, as thou art mine: Thy birth was my life; thy life my merit, thy death my ransome; thy Resurrection my delivery out of the prison of death (where thy Fa­ther laid thee for my debt) thy As­cension my assurance and taking possession of an incorruptible and undefiled inheritance reserved in the heavens. O Saviour, if thou haddest not been borne I never had been born a new; if thou hadst not d [...]ed for my sinnes, I had dyed in my sins: If thou haddest not risen from the [Page 310] dead, my soule might have been with thee in Paradise, but my body should not have rested in hope, nei­ther should I have seene God in my flesh. If thou hadst not ascended, I might have been freed from hell, but I should never have had a place prepared for me in heaven. O Lord, when thou camest to us on earth. Iohn was thy fore-runner, but thou wert my fore-runner in thy returne into heaven. Iohn prepared the way before thee on Earth; but thou pre­paredst a way before me into heaven. That way, and those Regions in the aire which Lucifer defiled and cursed by his fall through them from heaven, thou hast clensed and bles­sed by thy marching triumphant­ly thorow them into heaven.

O blessed Creator, and Repairer of nature, in thee not onely all the kindred of the Earth, but all crea­tures under the cope of heaven are blessed, and therefore they sigh and groane together with us, desiring [Page 311] fervently thy second comming. The earth was blessed and sanctified by thy birth, and thy treading up­on it. The water by thy descending into the River Iordan at thy Bap­tisme, and walking on the Seas.

Now the Aire likewise and fire expected an honour and a blessing from thee, and both received it: the Aire by thy Ascending thorow it; the Fire by sending downe the Holy Ghost in the likenesse of fiery cloven tongues.

O Lord my Redeemer, how excel­lent is thy Name in all the world! Creatures without voice praise thee, as the Heavens and Earth; without understanding know thee, as the Star that lighted the Sages to thee: without will obey thee, as winds and Seas, without [...]ares hear­ken to thee; as the Fig-tree which thou cursedst, and it withered; without naturall affections bemoane thee, as the stones that clave, the veile that rent, and the earth that [Page 312] quaked at thy Passion: without wil voluntarily offer thee service, the Foale to beare thee, the Dove to manifest thee, the Fish to discharge thee, the Sunne to hide thy igno­miny among men, and here the Cloud to veile thee from mortall eye, and transport thee into hea­ven. O Lord my Redeemer, how ex­cellent is thy Name in all the world! Thou makest the Light thy Garment, the Angells thy Messengers, the Aire thy race, the Clouds thy Chariot, and flyest upon the wings of the wind into heaven. Thou art ascended up on high, thou hast led Captivity captive. In thy Passion thou wast Deaths death, and killedst it. In thy buri­all thou wast the Graves grave, and destroyedst Destruction. And now in thy Ascension thou conqueredst Conquest it selfe, and ledst Captivi­ty captive, and receivedst Gifts for men, for the whole Church and every beleever.

O Lord, bestow these Gifts libe­rally [Page 313] upon me, that I may grow in grace, and the knowledge and love of thee: This day thou liftedst up thy body from the earth; lift up my heart from it. This day thou trans­portedst thy body to heaven; trans­port my desires thither. This day thou setledst thy self in thy Throne at the right hand of thy Father; fix my thoughts, and settle mine affe­ctions on thee in heaven, and on heaven for thee.

Amen.

VENVS, OR A Meditation on Whitsunday.

IN the old Testament I find that two several times fire descended from heaven upon sacrifices pre­pared for offrings of a sweet smel­ling savour unto the Lord. The first was, when Manoah, the father of Sampson, at the commandement [Page 314] of the Angel, offered a Kid upon a stone. Then did he whose name is marvellous do wondrously and ascended in the flame up into hea­ven, for the strengthning of Mano­ahs faith, and for the confirmation of the truth of his promise.

The other was, when Eliah for confirmation of the true religion and extirpation of idolatry called for fire from Heaven, which con­sumed the sacrifice and licked up the water in the Trench round a­bout the Altar.

Then did▪ the Lord manifest himself to be the only God, & that all superstitions; and will-worship is the invention of mans braine. And in the New Testament I reade that as on this day, the Ho­ly▪ Ghost the third person in the blessed Trinity, descended from heaven and sate upon the heads of 120 men and women assem­bled and prepared as a sacrifice acceptable to God, with unity, [Page 315] charity, and devot [...]on, in the like­nesse of cloven, fiery tongues; then did God the Sonne worke wonderfully in performing his promise by sending his dejected Disciples a holy Comforter, by whose comming, besides the in­ternall joy and incredible alacri­ty and exultation of minde, they received also fortitude and auda­city to goe forth into the world. They received the gift of tongues, enabling them to converse and deale with all sorts of people. They received wisdome and lear­ning, with most powerfull illu­mination in highest mysteries, whereby to preach, to teach, and convince their adversaries. They received the gift of prophesie to foretell things to come, together with the power of working signes and miracles, whereby the whole world remained astonied; and for a taste or earnest penny of that which should ensue, concerning [Page 316] the infinite increase of that little congregation, they saw 3000 of their adversaries converted to them in one day, by a Sermon of S. Peter.

But all the par [...]iculars of this story is so divinely performed by M. Austin, that in his work (as in a glasse) I perceive my gifts of lear­ning and devotion are as farre in­feriour to his, as the frothy, filthy, and carnall love in Venus is inferi­our to the holy Spirit of Gods love. Yet because I have oft found in Scripture, that the Lord is plea­sed for the illumination of mans dark understanding to speake of himselfe, as of a man attributing to himselfe, eyes, nose, mouth, armes, hands, feet, &c. And affe­ctions also, as anger, zeale, joy, love, &c. whereas these qualities are not properly in God, for he is voide of corporeall habit being of an infinite and incomprehensible essence. Therefore I was so pre­sumptu­ously [Page 317] bold as in my former expressions to demonstrate the meritorious actions of our blessed Saviour by those forenamed Planets, so in this day to write of this blessed spirit of Gods love as it hath correspondency with mans, but finding my ability to be insuf­ficient for such a work, I conclude with the prayer for the day in these words.

Incomprehensible Spirit, the third person in the bless [...]d and glorious Trinity, who after the Father had manifested himselfe to the world in the works of creation, and the sonne in the works of Redemption, finished in the flesh, diddest manifest thy selfe on this day in a wonderfull manner by the sound of a [...]ushing winde, and the light of fiery tongues; manifest thy self most powerfully and gloriously in the universall Church, by enlarging her bounds, and making up her breaches, by hallowing her assem­blies. [Page 318] and furnishing her Pastors, and knitting the hearts of all her members in true love, the bond of per­fection: perfect the work of san­ctification in thine elect; manifest thy selfe also gloriously this day, & declare thy gifts in the tongues of thy Preachers, and eares of the hearers, and the hearts of all the congregation. Direct the mouthes of thy Preachers, that they may skilfully sow the seed, and open the eares, and mollifie the hearts of the hearers, that they may receive it profitably, & bring forth the fruits of the Spirit abundantly, which are love, joy, peace, long▪ suffering, gentle­nesse, goodnesse, faith, meeknesse, tem­perance, &c.

O eternall and infinite Holy Ghost, the love of the Father and the Sonne, who diddest descend upon our Saviour in the likenesse of a Dove, without Gall, purge out of my conscience all gall of ma­lice and bitternesse, and grant [Page 319] that with meeknesse, I may receive the ingrafted word which is able to save my soule.

O holiest Spirit, eternall breath of the Father and the Sonne, and former of the word in the womb, who camest with a sound, come downe upon me in the sound of thy word preached, though not in extraordinary gifts of Prophesie, tongues and he ling, yet in the or­dinary graces of faith, hope, and charity, the spirit of supplication and prayer, of wisdome and spiri­tuall understanding, of power, and ghostly comfort▪

O heavenly Spirit proceeding▪ from▪ the Father and the Sonne; who descendedst from▪ H [...]aven▪ like a mighty rushing winde, throw me downe to the ground inhu­mility and prostrate my heart & soule before thee. B [...]at downe all strong holds of [...]nall maginati [...] and worldly thoughts▪ resisting thy grace: chase away all clouds [Page 320] of error out of my understanding: cleare my wil from all fogs of noi­some desires, coole and refresh me in the heat of persecution, fill the sailes of my affections, and drive me speedily into the faire haven where I would be. O divine fire, bur­ning continually in the hearts of the faithfull, and consuming all our spirituall sacrifices, who this day diddest descend and appeare in the likenesse of fiery tongues, be a fire in my heart and tongue, that I may be fervent in my meditations and prayers, and zealous in the profes­sion and defence of thy truth. In­lighten the darknesse of my un­derstanding, inflame the coldnesse of my affections, purge out the drosse of my corruptions, direct me in all affaires of this life, assist me in all exercises of devotion, strengthen me in all assaults of temptations, comfort me in all miseries of affliction, seale all the gracious promises of thy Gospell [Page 321] unto me, and seale me unto the day of redemption. So be it, Amen.

Into my minde descend O Dove, gall purge cleane out of me:

With silver wings raise me above, my Saviour Christ to see.

The STARRY HEAVEN, OR a Meditation on All-Saints-day.

IN the generall survey of this work I compared this latter part to the beauty of Sanctum Sancto­ [...]um in Solomons Temple, for as King Solomon set the Arke of the covenant in that place, which Ark was covered with the propitiato­ry or Mercy-seat, and made two Cherubims in the said roome; so I likewise in this work have pla­ced the resemblance of the Arke as on this day, the Cherubins on S. Michael the Archangell, and the propitiatory on Trinity Sunday [Page 322] But properly this Metaphor be­longs to the middle part which treats of the meritorious actions of our blessed Saviour. For he and he only is the Holy of Holies; and Saints as Stars receive and derive all the light of sanctity that is in them, from Christ the Sunne of Righteousnesse. Therefore seeing I have raised this worke to this hight, I will not fear to show that as Noahs Ark was a manifest sym­bole of the Church before and since the Law, upon the trouble­some waters of persecution and affliction: so this Ark likewise may be a figure of Christs Church in the haven of prosperity and peace, since the Gospell; for first as the Law of God was put into the Ark for a memoriall of Gods covenant betweene him and the children of Israel, so the Law or Gospell of Christ hath beene preserved in his Church, for the confirmation of the faith, and direction of the [Page 323] lives of us Christians. Secondly, as Manna was kept in the Ark for a remembrance of Gods mercy and power in preserving the lives of the Children of Israel forty years in the wildernesse with An­gels food, so likewise the blessed Sacrament of the Lords Supper, as chosen Manna, hath beene kept in Christs Church for the spiritu­all livelyhood of the worthy re­ceiver for ever. And lastly, a [...] Aarons fruitfull rod was kept in the Arke for a testimony of the chosen Priesthood, so the fruitfull examples of the Saints lives is an­nually kept in the Church as on this day, which I compare to the starry firmament: for as poore way faring men receive a great deale of comfort and direction in the light of the starres in a darke night, when the Sunne and Moone are extinct; so a poore Christian in the pilgrimage of this world re­ceives a great deale of solace and [Page 324] j [...]y in the consideration of those glorious Saints, that have walked in the said steps before him.

And therefore the Church knowing the power of examples upon mens nature, that they are more apt to be led by example then by precept or reason, and are more apt to follow a multitude in sinne, then the light of any one Saint in vertue; hath set this day apart to let us understand, that it is better to follow one Noah in the race of righteousnesse, then a whole world drowned in sin and wickednesse, and that for our soules salvation it is better to be like one just Lot, then a City full of wicked Sodomites: but it is a ve­ry hard matter to walk uprightly in the midst of a crooked gene­ration.

Now as the number of fixed Star [...]s are past all Arithmeticall expression, so the totall of all the Saints that are and have beene in [Page 325] the Church of God are without number. Yet as Astrologers note a certaine number of Stars for an uncertaine, in affirming that there are 1205 in the Northerne Hemis­phere, the Zodiack and Southerne Constellations besides the Seven Planets; so S. Iohn in his Revela­tions notes a certaine number of Saints for an uncertaine, in saying that in every Tribe were sealed 12000 besides the 24 Elders and 4 Beasts which by expositors are the 24 writers of the Old Testa­ment, and the foure Evangelists writers of the New. But it is not for their number, but for their vertues that we commemorate their lives on this day. Therefore I will pray to God that it would please him to grant that I may se­riously call to minde and wisely consider on this day the sincerity of Abel in my sacrifice of Praise the piety of Enoch in my walking with God, the righteousnesse of [Page 326] Noah, the faith of Abraham, the chastity of Ioseph, the meeknesse of Moses, the zeale of Phineas, the pa­tience of Iob, the devotion of Da­vid, the wisdome of Solomon, all the rare graces of Gods Spirit in the holy Patriarchs, in the sweet fellowship of the Prophets, the constancy and fortitude of the Noble Army of Martyrs, and all those imitable vertues in my blessed Saviour: that I endea­vouring my selfe to walke after their godly example in the Church militant upon earth, may after this life ended together with them in the day of the resurrection reigne for ever in the kingdome of heaven, which is the Church triumphant,

Amen.

The North Hemisphere. OR a Meditation on Twelfe-day.

AS I am enforced to alter the name of the North pole on this day and call it the Easterne Hemisphere, because the Magi came from the East, and not from the North, so I am compelled to write little of this dayes comme­moration because it is so excel­lently performed by M. Austin in his divine Meditations. But as in the North Hemisphere there are 21 Constellations, and in every one of them a certaine number of Starres, in all 332, so, for ought I know, being it is not set downe in the Gospell, there might be 21 Wisemen as well as 3, 12 or 14 (as some conjecture) which came to worship our blessed Saviour, & by every one of them a certain num­ber [Page 328] of converted Saints brought into the Hemisphere of the Chri­stian Church. But because I am ignorant in all these things, I con­clude with this divine prayer, saying,

Father of light, who didst guide the Heathen Sages by a Starre, to seek after, and finde thy Sonne, the true light which enlightneth eve­ry man, that commeth into the world; give me grace to give eare to the more sure word of prophecy in the Scripture, till the day dawne, and the day starre arise in my heart. As thou calledst the Wisemen obser­vers of the starres by a sta [...]re; the Shepheards lying abroad by an apparition in the fields Zachary the Priest, by a vision in the Temple, Peter the Fisher by a draught of fishes, Matthew the Publican at the receipt of custome; and S Austin enamoured with eloquence by the lustre of S. Ambroses sti [...]e and intising eloquence. I beseech thee [Page 329] take advantage of such seasons, and apply such meanes for my un­feined conversion unto thee as are most agreeable to my inclination, disposition, and condition. So will I come unto thee, and fall downe be­fore thee, and present unto thee gold, frankincense, and Myrrh: gold in ac­knowledgement of thy kingdome, frankincense of thy Pri [...]sthood, and Myrrh, of thy death. I will offer willingly and freely unto thee in­cense of praise and thanksgiving for thy benefits; the Myrrh of bitter teares for my sins, and gold (accor­ding to my ability) for the main­tenance of thy service, and ador­ning thy Temple.

Lord, who by this rich present providedst for the Virgins wants, to supply them in her journey to Egypt, extend thy goodnesse to me in all necessities; and establish my faith and confidence in all dangers and difficulties whatso­ever, for thou hast promised never to [Page 330] leave nor forsaken them that trust in thee. The stony rock shall yeeld a fountaine of water; and the dry cruse a spring of oile: the loaves shall multiply by spending: nay the clouds shall be store-houses of bread, and the winde serve in foul, and the Ravens bring in provision; the fishes pay tribute of money, and Heathen sages from the East, (by the conduct of a starre) bring in costly presents and new yeares gifts, before thy children shall want their necessary maintenance or sustenance. Blessed Babe, who at thy birth didst presage thy death, and assayedst the crosse in thy cratch, and being excluded (as it were) from all men, wast con­strained to take up thy lodging with beasts in a stable, teach me what I am to look for in this world. If it give me course and base, and beastly entertainment, it gave thee worse: and the servant is not to expect better respect then the Master.

O King of glory, who hadst no Palace, but an Inne, no chamber of presence but a Stable; no Tape­stry but straw; no chaire of estate, but a Cratch; no Scepter but a Reed, and no Crowne but a wreath of Thorns, work in me a holy high­mindednesse to despise this world, which so despised thee. Make worldly greatnesse seeme small, ho­nour base, estimation vile, and pompe vaine unto mee: let not the glittering show of gold, silver, and pretious stones, or the lustre of eminent condition, dazell the eyes of my minde, but let the beames of this starre light and guide me ra­ther to honour thee in a stable, then leave thee to follow Herod in his palace upon any hopes whatso­ever.

The wise men after they had seene thee, never returned back to Herod, but went another way to their owne home: so let me, after thou hast called mee to the knowledge of thy [Page 332] truth, and redeemed me from my vaine conversation, never returne back to my worldly courses, but take another way to my true home in Heaven. The wise men when they saw thy starre in the aire, were exceeding glad: I see thy starre in Scriptures, nay, I see the bright morning starre in my heart: O let my joy exceed theirs, as my know­ledge doth. The starre still lighted them till they came to the place where thou layest, and entred in­to thy bedchamber: So O Lord, let the light of faith guide me all the way of this life, even till I come to see thee, not in a stable on earth strewed with litter and dung, but in a Palace in Heaven built with S [...]phyrs, and founded upon Pearls, not receiving a present of gold from men, but wearing a crowne of glo­ry put upon thee by thy Father; not having a quantity of frankin­sence or Myrrh in thy hand, but a golden Censor full of sweet odours [Page 333] which are the prayers of Saints. A­mong which I beseech thee offer up the prayers of me a sinner, that I may be a Saint after thou hast purged me from all filthinesse in the royall bath of thy blood.

Amen.

The Southerne Hemisphere, OR a Meditation on Innocents-day.

THe reason why I fix the Stars of the Southerne Pole on this day, is, because as those innocent Doves, those harmelesse Lambes▪ those glorious Star [...]e [...], that first appeared in the Christian firma­ment, the infinite number of suck­ing infants under two yeares old that were as this day slaine by the appointment of cruell Herod, were borne, and soone after dyed in the place of Christs Nativity Bethle­hem Ephrata, which was a City [Page 334] which stood upon a hill some six miles from Jerusalem towards the South. But for the number of the starres noted by Astronomers in this Hemisphere 15 Constellati­ons which are 293 are not the third part of the tithe of 14000 which is the number of those blessed martyred Infants, if it be true which the Lyturgie of the Aethiopians and Calends of the Greeks affirme.

But all this was done, as S. Mat­thew testifies, to performe the word of the Lord spoken by Iere­miah the Prophet saying, In Rama was heard a voice of lamentation weeping and great mourning, Rachel weeping for her children, and would not be comforted, because they were not. That it was prefigured by Ra­chels weeping is evident. For Ra­chel, Iacobs wife dyed in childbed, and was buried about a quarter of a mile from this place, on the right hand towards Jerusalem. The mo­nument [Page 335] that Iacob set upon her grave (as some affirme) was twelve stones pitcht an end, which cere­mony the ancient Fathers used to testifie their hope of the Resurre­ction to come, which was not ge­nerally reveiled. And by reason of this grave al the countrey ther­ [...]bouts ever since was called by the name of Rachel. And for this cause these Infants were called her children, albeit she were dead a­bove 2000 yeares before they were slaine, and 1500 yeares be­fore Ieremy writ the prophesie.

Having thus taken a view of the truth of the story, I will insist a little further in the description of this ambitious Tyrant Herod, who being of meane parentage, though of an ambitious spirit, by faire pretences & subtile demeanour, obtained the daughter of a King for his wife; then having one foot in the stirrup of preferment and worldly honour, he further hun­ting [Page 336] after his prey (the Crowne of the Kingdome of Jewry) depos [...]d his father in law, and s [...]ew him and all his sonnes: he stayed not there, but killed his own wife and all the Nobility of Juda. And so fearfull was hee that any should rob him of his honour, when hee heard that a King was borne from the Magi, and could not finde the particular party, that he did not only cause an infinite number of innocent babes to be slaine, but for more assurance killed his own sonne, because, as Philo saith, he descended by his mothers side of the line of Juda, which cruelty comming to Augustus's eares, he said (as Macrobius reporteth) That he had rather be Herods Swine then his Sonne, for that he being a Jew was forbidden by his religi­on to kill his swine, though not a­shamed to kill his sonne. But what became of him after all these bloody Tragedies by him com­mitted [Page 337] Eusebius out of Iosephus relates a most loathsome and shamefull disease of which hee most miserably dyed: From which I observe, that miserable and wretched is their condition, that for obtaining of a little fa­ding and transitory honour in this world (which indeed is but the shadow of true honour) trouble and perplex both their bodies and mindes, while they live in this life, loose the true substantiall and e­verlasting felicity in the world to come, and sometimes receive double punishment both here on earth, and hereafter in hell for e­ver, as Herod and others.

But leaving him, now I will once more take a view of these blessed innocents, these Proto­martyrs, these first fruits of mar­tyrdome, these seeming Christs of the same age of Christ, these that suffered for him while he was safe in his cradle or in his mothers [Page 338] armes. The cause was his, and these silent advocates make an­swer: he was the agent, and they the patient; hee was sought for, and they were found, for his fact they were slaine: he the Isaac that was intended for the sacrifice, and these the innocent lambes that were sacrificed in his stead.

O Lord, in what had these of­fended? how had they broken thy statutes, that could neither go nor speake? their hearts had no know­ledge to thinke, their hands too feeble to work, and their tongues unable to utter any thing that was ill. Now they were bewailing the miseries that their originall sinne did expose them unto, and thou by the hand of Herod sent the mes­senger of death to invite them to eternall joy.

Grant I beseech thee, that as they were two yeares bewailing their miseries, and thou thy selfe two dayes in the bed of the grave, [Page 339] and in the third raisedst thy selfe, and restoredst them to joy in the third yeare; so I likewise having been in the bed of sin for the time past of my life, bewailing my sin for the time to come, may now live the life of grace, and hereaf­ter partake of eternall joyes in glo­ry for ever.

Amen.

The Zodiake.

IN which Astrologers note 12. Constellations or houses for 280. Starres, which they call the twelve signes. And in the yeare we commemorate the lives and ver­tues of the twelve Apostles, and with them the day Star, Saint John the Baptist; the evening Stars, Saint Paul and Barnabas, and three other Stars of like splendor, Saint Marke, Saint Luke, and Saint Steven. That the Saints, and especially these, spred the light of their heavenly [Page 340] doctrine over the whole world, is evident by Dan. 12. 3. where the Prophet affirmes that they which be wise shall shine as the bright­nesse of the firmament, and they that turne many to righteousnesse shall shine as the stars. And they are not only stars which enlighten the spiritual Jerusalem, the Spouse of the Lambe, Christs Church on earth, which Iohn in a vision saw come downe from heaven, but precious stones are rare jewels to adorne and beautifie her, as is ex­cellently paraphrased upon the twelve foundations of that City, which were the twelve Apostles, in these words.

The first Apostle from the In­dies gathered in all these green Ia­spers, who abode ever greene and unwithered from the true faith, to found with these the first founda­tion of this heavenly habitacle: another Apostle to make up the second course of this foundation, [Page 341] brought in those celestiall Saphires, who indued with heavenly hewes and qualities, respected no earth­ly showes. The third Apostle for the third course of this founda­tion, gathered in from among the Aegyptians, the victorious and fiery Chalcedonies, even the zealous Pro­fessors, and victorious Teachers of the Truth. Some fourth Apostle, to build the fourth foundation even from the Scythians and Ba­ctrians brought in the greene and glancing Smaragdes, even the flou­rishing, unwithered, and sincere Christians of those Countries. For the fifth course of this foundati­on, some Apostles gathered in from among the Arabians their meeke, lowly, and chast people, comparable to the simple and chast nature of the Sardonyx. The sixth Apostle gathered in these mollified people, in whose soft hearts are engraven the seales of salvation, even the continuall me­mory [Page 342] of Christs Passion, represen­ted by the bloody and fleshly co­lour of the Sardius. The seventh Apostle for the seventh ground and foundation, the wise and con­stant Chrysolites. The eighth Apo­stle for his course and foundation, gathered in all diligent Christians and peace-makers, comparable to the precious Berill. The ninth A­postle to found his course with, gathered in the patient people, and restrainers of their affections, represented by the nature of the Topaze. The tenth Apostle brought into the tenth course of this foun­dation, the golden greene Chryso­prasus, even those Christians, that renouncing avarice, glory in that golden Treasure of heaven, that never withereth nor decayeth. The eleventh Apostle to found his eleventh course, gathered in the golden purple and princely Hya­cinths, even those magnificent and princely professors, who being [Page 343] richly decored with spiritual bles­sings, overcame all temptations. Finally, for the twelfth course, and to compleat the foundation of this holy worke, the last Apostle brought in, even from Armenia, the pure and temperate Amethysts, to wit, those Christians, who de­testing gluttony and drunken­nesse, are endued with Sobriety and temperance.

O Lord, grant that in the day thou makest up thy Jewels, I may be found a precious stone in this building, having in this life shined as a wandring Star in grace, I may for ever rest a fixed Star in glory.

Amen.

A short Meditation of the Feast of Saint Iohn Baptist.

THis glorious Starre was the first that appeared in the E­vangelicall Hemisphere. At the [Page 344] lustre whereof, the shadow of the Law began to withdraw and va­nish, that the spirituall sense might appeare through the literall. He concluded the Law and the Pro­phets, and prepared the way for the Sunne of Righteousnesse, the day spring from on high.

And now the letter of the Law spiritually understood, is turned into Gospell: yet the owle-eyed Jewes that loved darknesse better than light, when Iohn shone in the Pulpit (like a taper on a candle­sticke) could scarse endure him burning longer than a farthing candle, an houre was the utmost of their patience. This is that Star that gave an heroicall rise of jubi­lation in the wombe of his blessed Mother.

At the first approach of this Sun, or at the first dawning of the day of Salvation, as the glorious Sunne entred into the blessed Ae­quator, the Virgin Mother, and [Page 345] began to shew forth his spirituall rayes by heavenly ejaculations in Hymnes, Psalmes, and spirituall Songs; from Mary, the Mother of our Lord, from Zacharias the fa­ther of his Harbenger, and old Si­meon, that wayted for his Salvati­on. This is that Elias that was to come, the Prophet of the Highest, and more than a Prophet; so much the more that a greater than hee was not borne of a woman in natu­rall generation. The voyce of the Cryer in the wildernesse, such a voice as David speakes of in the 29. Psalme: that made the stout souldiers to bow their heads in humility, the fruitlesse and barren Publican to bear the fruit of Cha­rity, and all the common people to cry out with an unanimous con­sent, What shall we doe? This is the Angell of the Lord sent as a Messenger before his face, to pre­pare his wayes: he that was borne after a supernatural manner, lived [Page 346] an austere angelicall life, clad in course and rough habite, fed with spare diet. And after one yeare in his ministerial office, for testify­ing the truth to fulfill the wicked desires of a lewd strūpet, prompt by her bloody mother, when hee was little more than one and thir­ty yeares of age, by the comman­dement of cruel Herod, was behea­ded in the Tower of Macherus, which was a Towne of Peraea be­yond Jordan, twenty miles from Jerusalem towards the East, sci­tuated on a high Mountain; which Townes name being derived from Machera signifies a sword, and Iohn dyed by a sword. Thus was this light withdrawne, this lampe ex­tinguished, and this star clouded.

But all this is so excellently per­formed by M ^r. Austin, that the lu­stre of his bright Sun hath eclip­sed this my star; which inforceth me to conclude as hee doth in the Collect of the Church, saying,

Almighty God, by whose pro­vidence thy servant Iohn Baptist was wonderfully borne, and sent to prepare the way of thy Son our Saviour, by preaching of Penance; make me so to follow his doctrine and holy life, that I may truly re­pent according to his preaching, and after his example constantly speake the truth, boldly rebuke vice, and patiently suffer for the truths sake, through Jesus Christ our Lord.

Amen.

On the Feast of Saint Matthew.

THe next light after the Baptist, in the Evangelical firmament, I place the first of the Evangelists, for w ^ch it may be some of the up­holders of the universall Bishops Soveraignty will cavill with me, because I doe not set the prime A­postle S. Peter in the first place: For though Saint Matthew was the [Page 348] first Writer, yet it may bee said, Saint Peter was the first Preacher after the Ascension of our Lord, as is evident in the first and second of the Acts. And there hath been as glorious lights, Preachers as Wri­ters. But yet for that the History of the Gospell is the foundation of all writing and preaching, I will begin with Saint Matthew, who wrote his Gospel before the other three, as is evident by Revel. 6. 1. For when Christ (which is the Lamb there mentioned) had ope­ned the sealed doctrine of our re­demption in the first yeare of his ministeriall office, to the six and thirtieth yeare after his birth, one of the foure Beasts, which by in­terpretours is Matthew, writes his Gospell in the Hebrew tongue, and in the▪ mighty stile of Gods thundring Spirit, set out the same, willing all Nations to come and see, viz. approach and consider it. About which time in accomplish­ment [Page 349] of the second verse Christ and his Apostles passe out and preach to all the testimony of the Gospell, shooting the arrowes of zeale to pierce all godly hearts: which is prefigured in him that sate on the white horse crowned with victory, and triumphantly conquering and overcomming the world.

And that S. Matthew is one of the four beasts is evident, for both Ezekiel in his first chapter, and S. Iohn in his fourth makes mention, that one of the beasts had a face like a man, which by all interpre­ters is applyed to Matthew, because hee begins his first face or leafe with the genealogie of Christ, as he is man of the seed of David by the Virgin Mary.

And the Prophet Ezekiel wri­ting in Hebrew to the Hebrewes; saith, the first face of one of the foure beasts was as the face of a man, meaning S. Matthew wrote [Page 350] first in Hebrew. But the Prophet S. John writing in Greeke to the Grecians saith, the first beast had the face of a Lion, meaning S. Marke who wrote first in Greek; & S. Matthew was the third whose Gospell when S. Iohn wrote his, was translated out of Hebrew in­to Greek.

Another reason why S. Mat­thews Gospell is set first, is because he being an Apostle was to give light and open the way to the rest, as S. Iohns Gospell is set last, be­cause being an Apostle he might give authority and confirme the former: two which were Disci­ples and writ their Gospell; Saint Marke by the instruction and ap­probation of S. Peter, and S. Luke by the authority of S. Paul.

Saint Matthew setting downe his owne story is so farre from flat­tery that he cals himselfe Matthew the Publican, and tels how he was called to be an Apostle, as he was [Page 351] sitting at the receipt of custome, which text is excellently expoun­ded in M. Austins divine Medita­tions. And as some report, it was in Caesarea Philippi, where likewise Christ cured the woman afflicted with the bloody issue 12 yeares by the touch of the hemme of his garment. It is likewise related that S. Matthew having writ his Gospel, & delivered it to Iames the Lords brother then Bishop of Jerusalem, preached the Gospell in Aethio­pia now called the Kingdome of Presbyter-Iohn, and was entertai­ned by the Eunuch Chamberlaine to the Qu [...]ene Candace, whereof there is mention in the Acts. He prevailed so much, that Aeglippus the King of Aethiopia and his peo­ple came to baptisme. But there reigned after him, one Hyrtacus which hated the Apostle, and commanded him to be runne through with a sword. But some say he was runne through with a [Page 352] speare at Hierapolis in Parthia, where he was honourably buried: so that he did not only write the Testament of his Lord, but for confirmation of the truth thereof sealed it with his blood.

What may be further writ con­cerning this blessed Apostle I leave to the learned, and conclude with the prayer for the day as the Church hath set it in her Liturgy, saying:

Almighty God, which by thy blessed Sonne didst call Matthew from the receipt of custome to be an Apostle and Evangelist; grant me grace to forsake all covetous desires, and inordinate love of riches, and to follow thy said son Jesus Christ, who liveth and reig­neth with thee and thy holy Spi­rit, three persons and one God, now and for ever.

Amen.

On S. Markes-day.

THe next fundamentall light that appeared in the Evan­gelicall Sphere, was S. Marke, as appeares in the third. and fourth verses of the sixth of the Revelati­on. For when the second Beast or Gospell began to invite men to the perusall thereof, then there went out another horse which was red, and power was given to him that sate theron to take peace from the earth, and that they should kill one another, and there was given unto him a great sword, which is thus paraphrased, At that time proceeded tyrannous and bloody magistrates, sitting in the seat of tyranny to whom power was given to persecute Gods Saints on earth, and to deprive them of peace by causing all men to kill them, abusing so the sword [Page 354] of Justice, that God had given them. And this was accomplished at that time, when S. Steven suffe­red martyrdome, and Iames the brother of Iohn was beheaded for Christs sake: for even then and from thenceforth the Roman Ma­gistrates, and Synagogue of the Jewes never stinted from persecu­ting and putting to death all true Christians.

That Marke is the second Beast spoken by Ezekiel, and the first by S. Iohn, that had a face like a Lion, is plaine, because hee begins his first face or leafe at the voice (like a roaring Lion) in the wildernesse, prepare the way of the Lord, &c.

S. Marke is noted by Dorotheus to be one of the seventy Disciples, and was very attentive unto the preaching of S. Peter, from whom at the earnest perswasions of ma­ny zealous Christians, he wrote his Gospell in Greek. And S. Pe­ter makes mention of him in the [Page 355] last Chapter of his first Epistle, in these words, the Church of Baby­lon, elected together with you sa­luteth you, and Marke my sonne, and yet this Evangelist is most co­pious in setting downe particular­ly how S. Peter thrice denyed his Lord and Master. He was the first Bishop of Alexandria, and preach­ed the Gospell in all the borde­ring Regions from Egypt unto Pentapolis, and (as some affirme) in the reigne of Trajan the Empe­rour, others (and they more pro­bably) in the beginning of the reigne of Nero, had a Cable rope tyed about his neck, and by that drawne through the streets of A­lexandria, that his flesh was rent in pieces, the stones coloured with his blood, and in the end he bur­ned to ashes by those furious Ido­laters, and was buried at Bucolus a place in the said City. For what may be written more concerning Marke I leave to the learned: and [Page 356] conclude with the prayer for the day, saying.

Almighty God, which ha [...]t in­structed thy holy Church with the heavenly doctrine of thy Evange­list S. Marke, give me grace that I may not be like a little childe car­ried away with every blast of vain doctrine, but be firmely establi­shed in the truth of thy Gospell, through Jesus Christ my Lord,

Amen.

On S. Lukes day.

THe third fundamentall light that shewed the history of Christ is S. Luke. And that he was the third is plaine by the 6 Revel. 5. 6. For after the third sealed weeke which was the 43 after the birth of Christ, S. Luke the third Beast wrote his Gospell, and pub­lished it, that all men might come and see. At which time there fell [Page 357] a great universall famine of corne▪ which Agabus prophesied and foretold should come to passe a­mong the Apostles, Disciples and the whole Church.

In this dearth the bushell of wheat was sold for five accusto­med prices, and the bushell of barley for three. All which was prefigured by him that sate on the black horse with ballances in his hand, and the voice that spake in the midst of the foure beasts, say­ing, A measure of wheat for a penny, and three measures of bar­ley for a penny. So that this agrees with S. Luke in three respects.

First, in that he is the third Beast in Ezekiel, & the second in S. Iohn, with a face like a Bull, because he beginneth his face or first leafe at Zacharias offering incense (as it were a bullock) at the Altar.

Secondly, Because he wrote at this time.

And thirdly, because he makes [Page 358] relation of the famine that then hapned, 11 Acts 28, 29, 30.

He was a follower of all the A­postles, in their Peregrination, but especially of S. Paul, who makes mention of him in two of his Epi­stles, once to the Col. 4. chap. and 14. verse, Luke the beloved Phy­sitian saluteth you, and in 2 Tim. 4. 11. only Luke is with me.

By birth he was of Antioch, but by profession a Physitian, and he hath left us proofes of his skill in two volumes medicinable for our soules health: one of the Gospell, which he reporteth to have pub­lished according as he records it of them which from the begin­ning were beholders and ministers of this doctrine; so that he search­ed all from the originall. The o­ther of the Acts of the Apostles, where he compiled not only the things that he heard with his ears, but also the things which he saw with his eyes. And of Paul some [Page 359] say that he accustomed to menti­on the Gospell of S. Luke when he spake as of his owne, saying, ac­cording to my Gospel, 2 Tim. 2. 8.

And though S. Luke was scho­ler and dependant of S. Paul, yet he alone of all others, makes men­tion of the differences of Paul and Barnabas, and in the story of Saint Stephens death, after all his narra­tion ended, he added a clause which in humane judgement might have beene left out, to wit, Saul was cons [...]nting and culpable of Stephens death: whereby wee may perceive most perspicuously, that as these Evangelists were plaine, sincere, and simple, and f [...]rre from presuming to devise any thing of themselves; so were they religious and had scruple to passe over or leave out any thing of the truth in favour of them­selves or any other whatsoever.

Whether S. Luke dyed a natu­rall death or a violent, I cannot [Page 360] finde; only Dorotheus saith, hee died at Ephesus, and was there bu­ried. Therefore I leave the further lustre of him (as of the rest of those glorious starres) to the curi­ous search of the learned, and con­clude with the prayer for the day, saying:

Almighty God which calledst Luke the Physitian, whose praise is in the Gospell, to be a Physitian of the soule; it may please thee by the wholesome medicine of his doctrine, to heale all the disea­ses of my soule, through thy sonne Jesus Christ my Lord and Savi­our.

Amen.

On S. John the Evangelist.

SAint Iohn was the last funda­mentall light that shined in the Evangelicall Hemisphere, as is manifest by the forecited place of his Revelations. For when he set [Page 361] forth his Gospell which was be­tweene the 50 yeares and 57 after Christs Nativity, the pale Horse (which by Interpreters signifies heresies among the people, bring­ing therewith the death of the soule, and procuring hell and e­ternall damnation) began to arise, who spake against the divinity of Christ. Wherefore S. Iohn for the suppressing and conviction of the heresies of Cerinthus, Nicholaus, E­bion, Elymas the Sorcerer, and o­ther certaine Pharisaicall Here­ticks, wrote his Gospell, which be­ginneth at the description of Christs divinity.

But they not forsaking their hereticall opinions, God sent his plagues against Judea and other parts of Asia, the quarter of the earth where these heresies reig­ned.

That S. Iohn is the fourth beast that had a face like an Eagle, is likewise evident, because he be­ginneth [Page 362] his first face or lease at the high and divine essence of Christs God-head, flying so high in his stile, that hee is compared to an Eagle.

Saint Iohn was the brother of Iames, who were both the sonnes of Zebedeus, who was a Fisher-man; and were called by Christ, when they were in the ship with their Father mending their nets. At which time (as some relate) Saint Iohn was but one and twenty years of age.

This Apostle was so beloved of Christ, that he was suffred to leane on Christs bosome when he was at Supper.

He, his brother and Peter were permitted to see Christs Transfi­guration on Mount Tabor, and they three were taken from the rest to behold his Agony in the Garden. Wherefore, the Mother of John dreaming that Christ should bee a temporall King, pre­suming [Page 363] so much upon the love which shee saw in Christ towards her children, boldly asked, That they might have the greatest ho­nour, viz. one to sit at the right hand, and the other at the left in his Kingdome. (Yet though this is noted by Saint Matthew to be the Mothers desire, Saint Marke rela­ting the same story, Chap. 10. 35. saith, That it was the desire of Iames and Iohn, for which the o­ther Disciples disdained them two; to shew that it was their am­bition to solicite their Mother to make such a petition; which Go­spell though it touched Saint Iohn who then lived, and had the per­usall thereof, never denyed it, nor took it il, but approved that, & the other two Evangelists to be true; so sincere, simple, and without all art of flattery or rhetorical ampli­fication was all their writings, that they do not spare Christ himselfe, whom they adore and acknow­ledge [Page 364] to bee their God and Savi­our, but shew the infirmities of his flesh as he was a man; as his hun­ger and thirst, his being weary, and how hee wept, his passions of feare, anger, love, &c. (therefore much lesse would they favour the Apostles or themselves) And last of all, Christ upon the Crosse to expresse the great love that hee bare this Apostle, called the bles­sed Virgin his Mother, and him her sonne. And from that day to her death she lived with him. Pre­sently after the feast of Pentecost, when hee with the rest had recei­ved the holy Ghost, he with Peter was cast into prison for healing the cripple, Acts 4. And a while after, he with Peter was sent by the Apostles to preach the Word of God in Samaria, Act. 8.

Foure yeares after the death of the Virgin Mary, he was present at the Apostolicall Councell in Jeru­salem. Now Iames his brother who [Page 365] was called the elder, was behea­ded two yeares before, for this Councell was celebrated in the presence of Iames the younger, Peter, Iohn, Paul and Barnabas, &c. about sixteen yeares after the Re­surrection of Christ, and fourteen after the Conversion of Paul, Gal. 2. Act. 15.

After the death of Paul he go­verned the Churches of Asia minor, where he wrote his Gospell. And in the 86. year of his age being cast into a vessell of boyling oyle, and comming out unhurt, by the com­mand of Domitian the Emperour, he was banished into the Ile of Pathmos, where he wrote his Re­velation to the seven Churches in Asia. It is related of him, that hee turned certain peeces of wood in­to gold, and stones by the sea side into Margrits, to satisfie the desire of two whom he perswaded to re­nounce their riches, and after they repenting that for worldly trea­sure [Page 366] they had lost heaven, chan­ged them into the same substance againe. That he raised up a widow and a young man from death to life. That he drunke poyson, and it hurt him not, and raised up two to life, which had drunk the same before: and that he called a young man to repentance that was cap­taine of theeves.

After the death of Domitian, he came to Ephesus, wh [...]re (as Saint Austin relates) he caused his grave to be made, and in the presence of divers went in alive, and being no sooner in, and to their seeming dead, they covered him: which kind of Rest (saith he) was rather tearmed a sleepe than death; for that the earth of the grave bub­bleth or boyleth up after the man­ner of a Well, by reason of John resting therein and breathing, a signe of his slumbering therein. And thus he dyed, when hee was (as some relate) an hundred and [Page 367] twenty years old: others say nine­ty nine, and some ninetie one; the truth of all which, I leave to the dilig [...]nt search of the learned, and conclude with the prayer for the day, saying:

Mercifull Lord, I beseech thee to cast the bright beames of light upon thy Church, that it being lightned by the doctrine of thy blessed Apostle and Evangelist Saint Iohn, may attaine to thy ever­lasting Gifts, through Jesus Christ my Lord

Amen.

Saint Peters day.

HAving made a briefe relation of the lives and deaths of the foure Evangelists, who writ the Gospell of our Lord and Saviour, Now I should set forth the glori­ous lustre of those Stars, which were equall, and some before them in the order of Apostleship.

The first in order is Simon, whose surname was Peter, the son of Iona of Bethsaida in Galilee. The order of his precedency is noted by three Evangelists in four places, where all the Apostles are nominated, viz. Matth. 10. Mark. 3. Luke 6. and Act. 1. But whether he were the first that was called to be an Apostle or no, I cannot certain­ly determine, for though Saint Matthew and Marke make relation, that hee with his brother Andrew were first called, yet Saint Iohn af­firmes, that two of Iohn's disciples followed Christ, of which one was Andrew, who went and told his brother Simon that he had found the Messias; But whether he were first or second that was called to the Apostleship, I leave to the learned.

The Evangelists make more mention of him, than of any one Apostle besides; as first they shew that Christ comming to his house, [Page 369] healed his wives mother of a fe­ver. Then they shew how ready he was to walke on the sea at the command of Christ; and yet be­cause of a little tempest his strong courage failed him, and he ready to sincke.

Then againe his noble confes­sion that hee made of Christ, for which Christ so highly commen­ded him: but presently after they shew his carnall feare, for which Christ checked him. Then they shew Christs love to him, in ma­king choise of him, and the two sonnes of Zebedeus to be spectators of his glorious transfiguration and bitter agony in the Garden: and in the first they say, hee spake hee knew not what, being overcome with joy; and in the second they shew his carelesnesse, for which Christ checked him by name, be­cause hee could not watch one houre. Then they shew how in­quisitive he was to aske questions, [Page 370] how oft shall I forgive my brother in one place? dost thou wash my feet? in another; and, what shall this man doe? in a third &c. And last of al, before his Passiō they de­clare his strong resolution, Though all men fo [...]sake thee, yet will not I. And yet presently after they shew how basely hee denied his Lord Christ▪ All the particular relations that the Evangelists make of this Apostle are so many, that it would make a little volume to make re­hear [...]all of them. And I have in­tended brevit [...]: Therefore will I make a short story of his life after the Passion of Christ, as it is rela­ted in the Acts and other Authors.

After the Ascention of Christ he made the first Oration to the ele­ven for the choice of an Apostle in the place of Iudas. And after the feast of Pentecost, he made the first Sermon, by which 3000 souls were added to the Church. After that he healed the lame man at [Page 371] the Temple gate, for which he and Iohn were brought before the Councell.

Then is shewed in the fifth of the Acts how God by him puni­shed the hypocrisie of Ananias and Saphira. After is declared how he was sent by the Apostles with Iohn to preach in Samaria, where (for ought I know) he withstood Si­mon Magus, and not at Rome (as some affirme.)

In the sixth yeare after the Re­surrection of Christ he went to Lidda, and cured Aeneas, who had bin sick of the Palsey eight yeares. From thence he went to Ioppa, & raised Tabitha from death. And in the seventh yeare after the Re­surrection, he came to Cesarea Strato, where he preached the Gospell to Cornelius the Centuri­on, and baptized him and his whole family.

In the eleventh yeare after the Resurrection, hee was cast into [Page 372] prison, and set at liberty by an Angell.

About five yeares after, he was at the councell of the Apostles in Jerusalem. And the yeare follow­ing went into Antioch, of which place he was the first Bishop, and the Disciples there the first Chri­stians: and being at Babylon writ his first Epistle to the strangers that dwelt in Pontus, Galatia, Cap­padocia, Asia, and Bithynia; Yet it is reported in Ecclesiasticall hi­stories, that Peter came from An­tioch to withstand Simon Magus at Rome, and there kept the Chaire 25 yeares, 12 under Claudius, and 13 under Nero.

He opposed Simon Magus once in restoring a Noble man to life, and another time when hee was going to flye into the Aire, Peter brought him down with his wings headlong to the ground; by which fall his legs and joynts were bro­ken, and he thereupon dyed.

But there are divers of the lear­ned, that affirme that Peter never came to Rome at all, as may be gathered out of those five Epistles which S. Paul writ from Rome, be­ing there a Prisoner, and in the conclusion of them names all his friends, but never makes mention of Peter in any one of them, which were written about the fifth yeare of the reigne of Nero. And when he writes to the Romans, (which was the second yeare of Nero) hee never makes mention of any salu­tation to Peter, which (if he had beene then Bishop of that place) he would not have omitted. And if ever Peter were at Rome at all, he came thither after the last im­prisonment of S. Paul, and a few dayes before his martyrdome: but whether it was that he was mar­tyred at Rome by the command of Nero, or at Ierusalem by the ap­pointment of King Agrippa, or (as some say) at Babylon, it is not ma­teriall [Page 374] But certaine it is that hee was crowned with the wreath of martyrdome, and was crucified with his head downeward, and his feet upward, which death hee chose, because he confessed him­selfe to be unworthy to suffer in the same manner and forme as his Lord suffered. And it is reported by some, when his wife was led to suffer martyrdome, as he hung up­on the crosse (others say, as hee went out of doores) he greatly re­joyced and encouraged her, cal­ling her by name, saying, Be of good comfort, and remember the Lord Iesus.

The truth of all which stories I leave to the consideration of the learned, and conclude with the prayer for the day.

Almighty God, which by thy Sonne Iesus Christ hast given ma­ny excellent gifts to thy Apostle S. Peter, and commandedst him earnestly to feed thy flock: Make [Page 375] (I beseech thee) all Bishops and Pastors diligently to follow the same, to preach thy holy word, and the people obediently to fol­low the same, that they may re­ceive the crowne of everlasting glory, through Iesus Christ our Lord.

Amen.

Saint Andrew.

SAint Matthew and Saint Luke place this Apostle next to his Brother S. Peter, (because as some affirme) they were first called to the Apostleship. Yet this blessed starre, for many other rare graces related of him by the Evangelists and other authors, may well have precedency before others.

First, for his earnest desire to draw other men to the knowledge of Christ: for when he heard it of Iohn the Baptist, he presently cal­led his Brother Simon, Iohn 1 40. [Page 376] After when the Grecians desired to see Christ, he with Philip made him acquainted therewith: and last of all he spent much labour & time in preaching Christ to the barbarous Scythians, Saxons, and other Aethiopians.

Secondly, for his ready wil­lingnesse to follow Christ, and be his Disciple: for as Iesus passed by the Sea of Galilee, he saw him with his brother casting a net in­to the sea, for they were fishers. And he no sooner called them, but they left their nets and pre­sently followed him.

And lastly, for his constant per­severance in the ministeriall office, he deserved this priority of place: for having a long time preached the Gospell to divers barbarous nations, was threatned by Aegeas King of the Edessians, that if he would not surcease preaching Christ, he should be crucified as his Lord was, on the crosse. To [Page 377] whom hee gave this answer, and boldly said, That he would not have preached the honour and glory of the crosse, if he had fea­red the crosse. And seeing the crosse afarre off, with a lively and cheerefull countenance said, O crosse most welcome and long looked for, with a willing minde joyfully and desirously I come to thee, being the Scholler of him who did hang on thee; because I have beene ever thy lover, and coveted to imbrace thee: so being crucified gave up the ghost, fell a sleepe, and was buried in Patris a City in Achaia.

And this is all the description that my search in Antiquity can make of this starre. The further amplification thereof I leave to the learned, and conclude with the prayer for the day saying: Almighty God, which didst give such grace unto thy Apostle Saint Andrew, that he readily obeyed [Page 378] the calling of thy Son Jesus Christ, and followed him without delay; grant that I being called by thy holy word, may forth with give over my selfe to follow thy holy Commandement, through the same Iesus Christ my Lord.

S. Philip and Iames.

THe reason (as I conceive) why the lustre of these two starres are by the order of the Church conjoyned together on this day is, because they and S. Peter only are not displaced in their order by all the Evangelists: for Peter is the first, Philip the fifth, and Iames the ninth in the nomination of them together. And as it is very plaine, that Peter and Andrew, Iames and Iohn the sonnes of Zebedeus, were the foure Apostles that were first called: so it is likewise conspicu­ous that Philip was the fift, for the [Page 379] twice two brethren were called in one day, as Matthew & Mark note; but Philip was called the day af­ter, as S. Iohn saith expresly, the day following Iesus found Philip, and said unto him, follow me. Therefore as the fifth Apostle I fix him in this starry firmament.

He was of Bethsaida the City of Andrew and Peter, and was no sooner called himselfe, but hee went and found out Nathaneel, and said unto him, we have found him of whom Moses did write in the Law and the Prophets, Iesus the Sonne of Ioseph of Nazareth.

A rare example of a godly minde! that being converted la­bours, to convert others, and though he himselfe (as some note) was unlearned, yet doth adven­ture to draw and allure the lear­ned to the knowledge of Christ: for some affirme that Nathaneel was a learned man: and also this shewes, that by weak meanes God [Page 380] can work great miracles, and by the foolishness of preaching work faith in the heart, which only saves a soule from eternall dam­nation.

After it is related by Iohn, that the Greeks that came up to wor­ship at the feast, came to Philip and said, Sir we would see that Iesus; who told Andrew, and they two told Iesus; for it seems Philip durst not tell him alone, lest Christ should aske him some question which he could not well answer, as he had tried him before by this question, (when hee saw a great multitude about 5000 follow him into the wildernesse) whence shall we buy bread, that these may eat? yet not long after he of himselfe shewed his own simplicity and ig­norance: for Christ having spoken of the knowledge of God the Fa­ther, he interrupts him, and bursts out with this question, shew us thy Father, and it sufficeth. In the sixth [Page 381] of the Acts is related, that he was chosen one of the seven Deacons: in the eighth of the Acts is shewed how hee preached the word of God, wrought wonders, and hea­led divers diseases among the people in Samaria, how he bap­tized Simon Magus, and converted the Aethiopian Eunuch. And in the 21 of the Acts it is declared, that he had foure Daughters Virgins and Prophetesses, and that Paul a­bode in his house at Cesarea Phi­lippi for many dayes: and some write that he was crucified at Hie­ropolis, where he and his daugh­ters were honourably buried.

Thus having described what I finde concerning the first of these Starres, I should now shew the lustre of the second: the ninth A­postle S. James Alpheus Brother to Simon and Jude, and called the brother of the Lord: for it was u­suall with the H [...]brewes to call their kinsmen brethren: so Lot be­ing [Page 382] the sonne of Haran, Abrahams brother, was by Abraham called brother, Gen. 13. 8. And Iacob be­ing the sonne of Rebecca, Labans si­ster, was called brother by Laban, Gen. 20. 15. And so this Iames and Joses and Simon and Judas being the Virgin Maries sisters sonne, was by the Iewes called Christs bre­thren in a scornefull manner, Mat. 13. 55. And S. Paul in 1 Gal. 6. makes mention of this Apostle, saying, I saw none of the Apostles, save Iames the brother of the Lord.

He was by the Apostles chosen to be Bishop of Ierusalem, for so saith an ancient Father, Peter, Iames, and Iohn after the assumpti­on of our Saviour though they were preferred by the Lord, yet challenged not this prerogative to themselves, but appointed Iames the Iust Bishop of Ierusalem. He continued in the said See 30 years, and wrote the Canonicall Epistle which beares his name. And at [Page 383] the last wore the crowne of Mar­tyrdome. The story of whose life and death I find exquisi [...]ely writ­ten after this manner following. Iames the brother of Christ took in hand the governement of the Church after the Apostles, termed a just and a righteous man of all men from the time of our Saviour unto us: for many other were called Iames besides him, but this man was holy from his mothers wombe.

He dranke neither wine, nor strong drink, neither ate any crea­ture wherein there was life. He was neither shaven, neither anoin­ted, neither did he use bath: un­to him alone was it lawfull to en­ter into the holy places; he used no wollen vesture, but wore a Sin­done, and alone frequented hee the Temple, so that he was oft­times found prostrate on his knees praying for the sins of the people.

His knees were after the guise [Page 384] of a Camels knee, benumm'd and bereft of the sense of feeling by reason of his continuall kneeling in supplication to God, and peti­tion for the people.

For the excellency of his righ­teousnesse he was called Iust, and Oblias, which soundeth by inter­pretation the bulwark or defence of the people in righteousnesse, as prophesies do go of him.

When divers asked him touch­ing the Heresies among the peo­ple, which was the gate or doore of Iesu, he answered, the same to be the Saviour; by whose meanes they beleeved Iesus to be the Christ: but the foresaid heresies acknowledge neither resurrecti­on, nor the cōming of any Iudge, which shall reward to every one according to his works; for as ma­ny as beleeved, they beleeved by meanes of Iames.

When many of the Princes were perswaded, there arose a tumult [Page 385] of the Iewes, Scribes, and Phari­sees, saying: It is very dangerous, lest the whole people looke after this Iesus, as though hee were Christ: and being gathered toge­ther they said to Iames: we pray thee stay this people, for they erre in Iesu, as though hee were true Christ. We pray thee perswade this people, which frequent to the feast of the Passeover, concerning Iesu, for we all obey thee; yea, we and all the people testifie of thee, that thou art just, and respectest not the person of any man, per­swade therefore this multitude, that they erre not in Iesu: for the whole multitude and wee obey thee: stand therefore upon the Pinnacle of the Temple, that thou mayest be seene aloft, and that thy word my be heard plainly of all the people; for because of this Passeover all the Tribes are met together with the Gentiles.

The foresaid Scribes and Pha­risees [Page 386] place Iames upon the Pinacle of the Temple, and shouted unto him, and said, Thou just man, at whose commandement we all are here, in so much as this people is seduced after Iesus, who was cru­cified, declare unto us which is the way or doore of Jesus crucified? And hee answered with a loud voice: Why aske yee mee of Iesus the Son of Man, when as he sitteth at the right hand of the great power in Heaven, and shall come in the clouds of the Aire?

When as hee had perswaded many, so that they glorified God at the testimony of Iames, and said, Hosanna in the highest to the Sonne of David: then the Scribes and Pha­risees said among themselves, wee have done very ill in causing such a testimony of Iesus to be brought forth; but let us climbe up and take him, to the end the people being stricken with feare, may re­nounce his faith.

And they shouted again, saying, O, O, and the Iust also is seduced: and they fulfilled the Scripture, which saith in Esay; Let us remove the Just, for hee is a stumbling block unto us: wherefore they shall gnaw the buds of their owne workes.

They climbed up, and threw Iustus downe head-long, saying; let us stone Iames Iustus: and they began to throw stones at him, for after his fall he was not fully dead, but remembring himselfe, fell on his knees, saying, I beseech thee, Lord God, and Father, forgive them, for they wot not what they doe. And as they were a stoning him, one of the Priests, the son of Rechab, the son of Charabim (whose testimony is in Ieremy the Prophet) cryed out, cease, what doe you? this Just man prayeth for you. And one of them that were present, ta­king a Fullers club, (with which they pounce and purge their [Page 388] cloathes) struck Iustus on the head, and brained him, and so he suffe­red martyrdome, whom they bu­ried in that place.

His Pillar or Picture as yet re­maineth hard by the Temple, gra­ven thus: This man was a true wit­nesse both to the Jewes and Gen­tiles, that Iesus was Christ. And Vespasianus immediately, having over-runne Judea, subdued the Jews.

And these things saith Iosephus, happened unto the Jewes in way of revenging the death of Iames the Iust, which was the brother of Iesus, whom they call Christ, for the Jews slew him, when he was a ve­ry just man. With whom I con­clude this dayes Meditation with the Prayer for the day, saying:

Almighty God, whom truely to know is everlasting life, grant mee perfectly to know thy Son Jesus Christ to be the way, the truth, and the life, as thou hast taught Saint [Page 387] Philip and other Apostles, through Jesus Christ our Lord.

Amen.

Saint Bartholomew.

THree Evangelists in their no­mination of all the Apostles, note S. B [...]rtholomew the sixth only. S. Luke, in the Acts, names him the seventh, and Thomas the sixth. Therefore I in this place will fol­low both, and swimme with the streame, and against it, for with the Gospellers I set him on the sixth Apostolicall day, but with S. Luke I remember him as the seventh A­postle. By some he is thought to be Nathaneel, because, as I said before, he is three times named with Phi­lip, who first called Nathaneel unto Christ: others say that he was Ne­phew to the King of Syria, and shew some reason for it. But whe­ther he was the one or the other, or neither, It is reported that hee [Page 388] suffred martyrdome as well as the rest of the Apostles, and preached the Word of God to the barba­rous Indians, where he continued a long time, and translated the Gospel of Saint Matthew into their language. Where it was preserved many yeares: yet having sincerely preached the Word of God, and wrought many miraculous works among them, was at the last (as some relate) beaten to death with cudgels, others say, that hee was crucified and flein alive, and some affirme that hee was beheaded at the command of Polemus King of India. But these differences are thus reconciled.

The first day of this Apostles martyrdome he was beaten with cudgels, the next day he was cru­cified and fleine alive, as hee was fastned to the crosse; and last of all, while breath remained, he was beheaded: But because the Spirit of God, by the Evangelists, doth [Page 389] only name him with the rest of the Apostles, without any other addi­tion or story, And for that M ^r. Au­stins sun hath so learnedly shined on this day, I am inforced to con­clude with the Collect for the day, saying:

O Almighty and everlasting God, which hast given grace to thy Apostle Bartholomew, truely to beleeve and preach thy Word: Grant, I beseech thee, unto thy Church, both to love that hee be­leeved, and to preach that hee taught, through Christ our Lord.

Amen.

Saint THOMAS.

THe eighth Apostolicall Star, by Marke and Luke, so glori­ously shines in M ^r. Austins Medita­tions, that I am perswaded my dim taper can give but little light. Yet what I find by the Church Histo­rians [Page 390] concerning him, I wil adven­ture to set down here in this place for his immortall memory, as I have done in the rest of the Apo­stles; leaving the further conside­ration thereof unto others.

It is reported by Eusebius and o­thers, that this Apostle after the Ascension of Christ sent his Bro­ther Thaddeus, one of the seventy disciples unto Agbarus King of E­dessa, according as Christ by his letter had promised the said King. Where the said Thaddeus cured the King of his disease, and many of the people of their infirmities, working many great signes and wonders, and converting many from their Idolatry to the know­ledge of Christ.

And this Apostle (as Dorotheus witnesseth) preached the Gospell of the Lord to the Parthians, Medes and Persians, Caramans, Hircans, Bactrians and Magicians. And after much labour in his mi­nisteriall [Page 391] office, was slaine by an I­doll Priest with a dart, which they call a speare or javelin. But (as o­thers say) at the Heathen Kings commandement foure souldiers run him thorow with darts at Cal­lamina, a City in India, where hee was honourably buried. Concer­ning his incredulity, it is divinely commented on by Master Austin: Therefore I conclude with the Prayer for the day, saying:

Almighty and everlasting God, which for more confirmation of the Faith, didst suffer thy Apostle Thomas to be doubtfull in thy Sons Resurrection; grant me so perfect­ly, and without all doubt, to be­leeve in thy Son Jesus Christ, that my faith in thy sight may never be reproved. And that for Jesus Christ his sake, to whom with thee and the holy Spirit be all ho­nour, &c.

Saint JAMES.

THe ninth Apostle is S. James Alpheus; and because I will not alter the name, I will fix Saint James the son of Zebedeus, a fisher­man, and Brother of Iohn in this place.

Hee it was that with Peter and his Brother the beloved Disciple, had the prerogative to see the glo­rious Transfiguration on Mount Tabor, and the bitter agony of our blessed Saviour in the Garden of Gethsemani, had not drowsinesse and sleep withheld them; and un­der Claudius the Emperor, an. Dom. 36. (as I receive it from the An­cient) Herod Agrippa being then King of Iudaea, who persecuting the Church of God, beheaded James with the sword.

Of this Apostle I read this story, That the man that accused him, when hee saw that Iames would willingly suffer martyrdome, was [Page 393] therwith so moved, that he volun­tarily confessed himselfe to bee a Christian; for which hee was ad­judged to be slaine with the Apo­stle: and by the way, going to re­ceive the crowne of their martyr­dome, he requested the Apostle to pardon him, who after hee had pawsed a little upon the matter, turning unto him answered, Peace be unto thee brother, and kissed him. So they were both beheaded together. And this is all the de­scription that I can finde of this A­postolicall Star. Therefore I con­clude with the Prayer for the day, saying:

Grant, O most mercifull God, that as thine holy Apostle S. Iames leaving his father and all that hee had, without delay was obedient to the calling of thy Sonne Jesus Christ, and followed him; so I for­saking all worldly and carnall af­fections, may be evermore ready to follow thy Commandements.

S. Simon and Iude.

THese are the holy brethren, the Gemini in this Apostoli­call Zodiak: for (as some write) they and Iames the younger, were the sonnes of Mary Cleophas and Al­pheus. Of the first, which is Simon (called by Luke, Zelotes, and by Matthew and Marke, Simon the Ca­naanite) Dorotheus maks this short story: that he preached Christ throughout Mauritania and Af­frick the lesse, at length was cru­cified at Britannia, where he was buried: but others affirme him to be that Disciple which was cal­led Cleophas, and was one of the two that Christ met going to E­maus, and (according to Dorotheus) one of the 70 Disciples, who suc­ceeded his brother Iames in the Bi­shoprick of Ierusalem. After he had preached Christ in divers pla­ces, [Page 395] being 120 yeares of age; he was by some Hereticks accused to be lineally descended of the stock of David, & a Christian, unto At­ticus the Consull under Trajan the Emperour, for which he was cru­elly scourged, (so that his persecu­tors wondred that a man so old could endure so much torment) and at last was crucified. And so according to the opinion of some he dyed at Bethania neer Ierusa­lem, and not in this Isle of Britan (as others would have it) neither as others, that say, he and his bro­ther Iudas were slaine together by a tumult of people in Suanyr a Ci­ty of Persidis.

For Iude (whom S. Matthew cals Lebbeus, whose surname was Thad­deus, and S. Marke termes him on­ly Thaddeus) wrote the Epistle which beares his name, where he termes himselfe, as Luke in his Go­spell and Acts of the Apostles doth, the Brother of Iames. But [Page 396] whether hee was that Thaddeus which S. Thomas sent to cure King Agbarus, I am not able to deter­mine: yet it is very likely that it was this Judas. For the learned do write that he preached to the E­desseans, and throughout Meso­potamia, and was slaine at Bery­tus, where in the time of Agbarus King of Edessa he was honoura­bly buried. But whether this be true or false, I only take it as a hi­storicall description of this starre, as I doe of the rest, and leave the further search thereof to the lear­ned, concluding with the collect for the day, saying: Almighty God, which hast builded thy con­gregation upon the foundation of the Apostles and Prophets, Ie­sus Christ being the head Corner stone; grant me so to be joyned together in unity of Spirit by their doctrine, that I may be made a holy temple acceptable unto thee, through Jesus Christ our Lord.

S. Matthias.

WHile Christ was in his mi­nisteriall Office, Iudas Isca­riot Simons sonne seemed to beare the lustre of an Apostolick starre, followed Christ, was numbred with the twelve, and was intrusted with the bag, of which he was so good a steward and saving a hus­band, that he was very unwilling that any thing should fall out or passe beside the same, for any cha­ritable or pious use, as appeares plainly by the text, Iohn 12. and so covetous was he of money, that he betrayed his Master for thirty pieces of silver. And Christ knew what he said, when he utt [...]red those words, that he had chosen twelve, and one was a devill; for it is reported of this Iudas, that he slew his father, maried with his mother, and betrayed his Master, [Page 398] and in the end hanged himselfe, and falling downe, his bowels gushed out. But he ought to have no place in this Apostolick Zodi­ake, except as an Airy Comet or signe of wonderment and cauti­on, to feare us, from following his steps. Therefore instead of him, Matthias one of the 70 Disciples was chosen by lot cast betweene him and Ioseph, called Barsabas, whose surname was Iustus.

This Apostle first preached the Gospel in Macedonia, then in Aethi­opia, about the haven called Hyssus and the River Phasis, unto barba­rous nations and ravenous of flesh. He dyed at Sebastopolis, where he was also buried neer the Temple of Sol. But others write, that he afterwards came into Iudaea, where the Iewes stoned him, and behea­ded him with an axe, after the Roman manner. Therefore I con­clude with the prayer for the day, saying. Almighty God, which in [Page 399] the place of the traitor Iudas, didst choose thy faithfull servant Mat­thias to be of the number of the twelve Apostles, grant that thy Church being alway preserved from false Apostles, may be orde­red and guided by faithfull and true Pastors, through Jesus Christ our Lord.

Amen.

S. Stephen.

HAving thus briefly described the lustre of the twelve Apo­stles, and three prime starres an­nexed unto them, I should in the last place shew the lustre of three other famous lights that bare them company. And the first is the Protomartyr S. Stephen, who was ordeined the first of the seven approved men that were chosen Deacons, for they through prayer and imposition of the Apostles hands for the publick administra­tion [Page 400] of the Church affaires, were joyned with Stephen: and he (as the ringleader of all the rest) as soone as hee was ordeined, as though he was appointed for this purpose, was stoned unto death of them that slew the Lord. And for this cause as the first triumph­ing martyr of Christ according to his name he beareth a Crowne. A Crowne of grace, full of faith and power, and filled with the Holy Ghost. A Crowne of Martyrdome, and in the midst of a showre of stones, grace broke out of his lips in a heavenly prayer for his per­secutors, Lord lay not this sinne to their charge. And a Crowne of glo­ry, having in this life time recei­ved the first fruits of a glorified body, his face did shine as it had beene the face of an Angell, and the first fruits of a glorified soule, in the vision of the blessed Trini­ty, for he saw the glory of God, and Iesus standing at his right hand. [Page 401] Wherefore I will pray to God to fill me with the Spirit of grace, that I may love mine enemies, and pray for them that persecute and despitefully use me, after the ex­ample of this blessed Martyr, that having received a Crown of grace here on earth in this life, I may for ever weare a Crowne of glory in the Kingdome of Heaven. Amen.

S. Paul.

ALthough our Astronomers in their Almanacks note not this Saint in golden or red letters, as they doe the former, and al­though our Church hath not ex­presly observed a festivall day to be kept holy in memory of him, yet I hold it not fit that I should exclude him out of this starry heaven, for he was as glorious a light as ever shined in the Fir­mament of the Church: and [Page 402] as himselfe confesseth, was not in­feriour to the chiefe of the Apo­stles, neither hath our Church quite excluded him out of her Li­turgie, for there is an Epistle and Gospell with a Collect appointed for this day. And to shew that he was a chosen vessell, a glorious starre, he was called to his Apo­stleship after a wonderfull man­ner, for he was cast downe to the earth, and a light shone about him, and he heard a voice from Hea­ven, & became three dayes blind, till Ananias laid his hand upon him. He was (as himselfe relates) of the Tribe of Benjamin, and (as others report) he was borne in a towne of Iewry called Giscalis, which Towne being taken of the Romans, he and his parents fled to Tharsis a Towne in Cilicia, but he himselfe confessed that he was borne in Tarsus, after he was sent to Ierusalem, and brought up at the feet of Gamaliel, of whom [Page 403] you may reade in Acts 5. 34. and Acts 22. 3. Some say that after he was the Disciple of Simeon the Just, who took Christ in his armes, and blessed him, and being but a young man, he was one of those that kept the garments of the martyr S. Stephen, who was mar­tyred in the yeare of Christs nati­vity 35. About the same time he was made an Inquisitor for pri­vate heresies and became a cruell persecutor of the Gospell; the next yeare he went to Damascus, where by the way he was conver­ted, and of a persecutor was made a glorious confessor, and was bap­tized of Ananias in Damascus.

He confounded Elimas the Sor­cerer, and one Sergius Paulus Pro­consul of Cyprus to the faith of Christ: of whom (as some say) he took the name of Paul: for after that, he is called no more Saul.

In the 25 yeare after the Passi­on of Christ, which was An. Dom. [Page 404] [...]8. when Festus ruled in Iewry, he was sent bound to Rome. And in the 14 yeare of Nero, th [...] same day that Peter was crucified (though not the same yeare, as some write) he was beheaded at Rome, and buried in the way that goeth to Ostia, Anno Domini, 60.

He wrote nine Epistles to seven Churches, and foure to three of his Disciples, but it is doubtfull whether he wrote the Epistle to the Hebrewes or no. Now were I able to write of all this blessed A­postles labours and travels from Ierusalem to Illyricum, Italy, and Spaine, I should then show you how he was persecuted from City to City, how he was beaten with rods here, how he was stoned with stones there: how he labou­red with his hands in one place, how he fasted and prayed in ano­ther. And as himselfe confesseth in the 2 Cor. 11. That he was in la­bours more abundant than any of [Page 405] the rest, in stripes above measure, in prison more plenteously, in death oft; of the Iewes five times received I forty stripes save one, I was thrice beaten with rods, I was once stoned, I suffered thrice shipwrack, night and day have I beene in the sea, in journying of­ten, in perils of waters, in perils of robbers, in perils of my owne na­tion, in peri [...]s among the Gen [...]iles, in perils in the city, in perils in the wildernesse, in perils in the sea, in perils among false brethren, in wearinesse, and painfulnesse, in watching often, in fastings often, in cold and in nakednesse, beside the things which were outward, I am incombred daily and have the care of all the Churches: but I knowing my own insufficiency for the performing of such a worke, conclude with the Collect for the day, saying, God which hast taught all the world, through the preaching of thy Apostle S. Paul, [Page 406] grant I beseech thee, that I who have his wonderfull conversion in remembrance, may follow and fulfill thy holy doctrine that hee taught, through Jesus Christ my Lord.

Amen.

S. Barnabe.

THis is that Ioses who was of the Apostles also called Bar­nabas (which is by interpretation the Sonne of Consolation) being a Levite, of the countrey of Cy­prus, whereas he had land sold it and brought the money and laid it down at the Apostles feet, whose praise is in the 11 Acts, 24 verse, that he was a good man and full of the Holy Ghost and faith, and much people in Antioch (where they were called the first Christi­ans) by his powerfull preaching joyned themselves unto the Lord. This was Pauls yoke-fellow, who [Page 407] by the commandement of the Lord were joyned together, Acts 13. 3. And their names are no lesse then twelve times coupled toge­ther in three Chapters, viz. from the 12 to the latter end of the 15 Chapter of the Acts, where the relation of the division that was betweene them is set downe. I reade that he first preached the Word of God in Rome, but was afterward made Bishop of Mil­laine; and at the last had a rope tyed about his neck, & was there­with drawne to the stake where he was burned to ashes, and so dyed a noble Martyr, as many o­ther starres in this firmament did, as the Phenix by death, gained life eternall. Therefore I conclude with the Collect for this day, say­ing, Lord Almighty, who hast in­dued thy holy Apostle Barnabas with singular gifts of the Holy Ghost, let me never be destitute of thy manifold gifts, nor yet of [Page 408] grace to use them alway to thy ho­nour and glory, through Jesus Christ my Lord.

Amen.

S. Michael the Arch-Angell.

IN this place (according to my intention at the beginning) I should show the glorious Cheru­bins that look towards the Mercy Seat in Salomons Temple, under the Metaphor of the Chrystalline Heaven: but as in all the rest, so in this likewise, I finde my selfe farre unable to performe such a hard task: though my minde is willing, yet my skill is weak. But the rea­son why I compare this day to the Chrystallin heaven is conspicuous, because as Chrystall is of a pure bright and cleare substance, so the glorious Angels, of whom S. Mi­chael the Arch-Angell is one of the most eminent, for whose memori­all the Church hath appointed [Page 409] this Festivall, are pure, sublime and heavenly creatures, created (as some affirme) with the light, which is nearest their nature, be­ing one of the three invisibles, which never any mortall eye is a­ble to behold in their simple exi­stence, to wit, God, Angels, and the soules of men, for they are void of all corporeall substance. But what substance they are of we are ignorant. And as we do not know their nature, so we cannot tell their number: yet some have observed, that there are nine or­ders of them in three Hierarchies opposed against nine orders of e­vill Angels.

In the first order are Seraphin, Cherubin, and throns, opposed by Pseudothei spiritusmendacii, and Va­sa iniquitatis.

In the second Hierarchy are Dominations, Potestates and Virta­tes, opposed against ultores soele­rum, Prestigiatores, and Aëreae Po­testates.

In the third Hierarchy are Prin­cipatus, Archangeli & Angeli, oppo­sed against Furiae Criminatores and Tentatores.

From Angels we receive power to receive and declare the will of God; from Archangels, to rule all creatures put under us; from Principalities, to subdue all we ought to rule; from Vertues, to obtaine the reward we strive for; from powers, helpe against our enemies; from dominations, to subdue our owne bodies, from Thrones, to collect, and settle our memories on eternall objects; from Cherubin, light to appre­hend heavenly things; And lastly, from Seraphin, ardent Affection, whereby we cleave to God: but to leave these curious speculati­ons of the schooles; These hea­venly creatures (whether they be of these names, orders, and opera­tions, or not, as is hard to prove) were most certainely, in the be­ginning [Page 411] made to this end, viz. for the glory of God and good of man. And although they ever glorifie God by flying about his Throne, and crying day and night, holy, holy, holy, Lord God of Sabbath; yet since his delight is in mercy, which is above all his workes, they glorifie him most, when they reveale his care of us, In being his ministers for our pre­servation from the face of oure­nemies. Therefore howsoever we are unsure of their substance, forme, number, or influences, Da­vid hath assured us, that they are ministring spirits for our good, where he saith, God hath given his Angels charge over us to keepe us in all our waies. And S. Paul confirmes it in the first to the Hebrewes. But how these heavenly souldiers take charge of all Gods chosen in ge­nerall, and of every Saint in par­ticular, I referre them to the lear­ned, such as is M. Austins Essay of [Page 412] telar Angels upon this day, from whom I borrow what I have here writ, and conclude as he des [...]an [...]s, saying: As God in Seraphin lo­veth, in Cherubin discerneth, in Thrones judgeth, in dominations sheweth Majesty, in Principalities governeth, in Powers is omnipo­tent, in vertues doth miracles, in Archangels revealeth, and in An­gels assisteth; so let us strive by assisting our brethren, and prote­cting the feeble and indigent, to become like Angels. Let us by learning divine and high myste­ries, and revealing them to our brethren (for their edification) become like Archangels. And since Miracles, Omnipotence, Go­vernment, Majesty, Judgement, and discerning, are chiefly Gods: Let us above all, seeke to get ar­dent love and affection, the vertue that shall last remaine, and the property of the highest order, whence all the rest are inspired; [Page 413] that in fiery zeale, and love to the glory of God, we may not onely burne our selves, but both (by our writings and discourses, and all our actions) inflame our brethren, and therein (being neerest joyned unto God) become like the bright fiery Seraphins, flaming continu­ally in pure and ardent affection about his Throne, and next unto him above all other inferiour or­ders. And so we shall be sure to have all the rest attend upon us. But this vertue of love, onely the God of love can grant, neither can he give it, unlesse he give himself; for he is love. Which we beseech him grant us, for the love of him, that for love of us gives us all these protections and mercies to­gether with himselfe,

Amen.

Trinity Sunday.

NOw I come to the conclusion of the whol matter, for on this [Page 414] day I should shew you a glimps of the Propitiatory or Oracle, from whence God hath revealed him­selfe in the Trinity of the Persons, and unity of Essence. The Majesty of God the Father, the Wisdome of God the Sonne, and the Love of God the Holy Ghost.

But I am as insufficient for such a work, as I am to lade all the water out of the Sea with a spoone, for this is the mystery of all mysteries a hidden secret, and better appre­hended by faith, than demonstra­ted by reason. Then why should I strive by base comparisons of one Sunne, yet three effects of Light, Heat, and Motion; of one man con­sisting of a body, soule and spirit, or of one soule in three principall faculties, Understanding, Wil, and Memory: to shew that which is evident by Scripture, that there are three Persons in the God head, and yet but one Essence. That there is an infinite power in the [Page 415] Father, an infinite Action in the Holy Ghost, and an infinite Sub­ject in the glorious Son, and yet all three make but one infinite Being. This Tri-unity is so plainely and excellently laid downe in the A­th [...]nasian Creed, that I shall not need (though I could) further to dilate. Therefore I will conclude all with hearty thankesgiving to this ever blessed and glorious Tri­unity, for all favours from time to time bestowed upon me, for tem­porall blessings, as health, wealth, and liberty, for preservation from many eminent dangers, that I might have falne into, if not de­fended by his mighty power, for spirituall favours of Election, Re­demption, Sanctification, and hope of Glory, for the inablement of his holy Spirit in mee, in the accom­plishment of this work, and I pray God grant it may be to his glory, my soules comfort, and good of others. Amen.

O thou glorious Lord God, who art the true Primum mobile, which mo­vest all things by thy power, but art in thy selfe immoveable, move my heart towards thee; stir up my drowsie soule in good desires; touch my lips, that my tongue may speak of thy praise: direct my hand, that I may write to thy Glo­ry; make my feet swift to run in the wayes of thy Commandements; open my eyes, that I may see the wondrous things of thy Law.

O thou that art the Alpha and O­mega, let thy praise and glory be still the beginning and end of all my acti­ons: And grant that as I doe acknow­ledge the mystery of the Trinity of three glorious persons, so I may ever be willing and ready to worship the Ʋni­ty of thy Infinite Essence, though Jesus Christ.