John Dro●shout scuplsst  frontispiece   

A DESCRIPTION OF AN Annual World OR, BRIEF MEDITATIONS UPON ALL THE HOLIDAYS IN THE YEAR. With certain Brief Poetical Meditations of the day in general and all the days in the week.  
By E. B.  O Lord our God, how excellent is thy Name in all the World. Psal. 8. 1. Teach us (O Lord) so to number our days, that we may apply our hearts unto Wisdom, Psal. 9 22. Sol illuminat mundum  printer's device of Edward Griffin 
LONDON, Printed by E. G. for William Ley, and are to be sold at his shop at Paul's Chain, going down to Doctor's Commons. 1641.   

TO THE Right Honourable Edmund Wright, Lord Major of the City of London: AND To the Right Worshipful the Aldermen and Sheriffs His Brethren: Health and prosperity in this life, and eternal felicity in the life to come.  
WOrthy Senators; I (though far unworthy) having patched and peeced the Fine-spuncloath of the Prince of Poets, Divine Dubartas smooth eloquence, with my homespun rags and course materials, and framed thereof a piece of rough Poetry, for my retired thoughts to repose in; presented the same in private to my judicious loving Master, the right Worshipful Sr. James Cambell the signior Alderman of this famous City; which I had no sooner brought forth, but this Annual World so closely followed those Poetical Meditations, that I could not rest satisfied in my mind, till I had likewise produced it: and so after some pleasing labour and travel in divers Authors, I brought it to this maturity, and because they are as Twins, joined them both together, and placed the younger before the elder, even as Jacob was by his father preferred before his brother Esau. But being conscious of mine own inabilities I was unwilling and very fearful to come into public view, especially now in these curious times, wherein many strive to vent the froth of their own Inventions into the press. Therefore I did intent to stifle and smother these abortive Notions in the womb that bore them, and keep them for mine own private use. But it so happened that some friends of mine having had the perusal of them persuaded and so overswayed me with their importunate solicitations that to satisfy their desires I am even compelled to put them into print. Yet fearing to meet with some envious Momus, who though he do no good himself, delights to mock and deride others, or some carping Zoylus, who to get himself fame and credit, will disparage other men's labours; I am bold for the safeguard of this little Cottage, which I erected for my own retired thoughts & recreation (as by the frame thereof may appear) to seek for shelter against the blusterous storms of such Calumniators tongues and pens under the roof of your Honour and Worship's protection▪ because I am not unknown to most of you, by reason of my attendance upon my said Master; who, as God hath prolonged his life to be called Pater Civitatis, so I do humbly acknowledge he hath been Nutritius meus for the space of 17. years and upward. Therefore in confidence of your favourable acceptance of these worthless expressions of my affections, I shall ●ver remain,  
Humbly devoted to your Honour and Worship's service, EDW. BROWNE. 3. Junii 1641. Dies Ascentionis Dom. nostri & salvatoris in Coelis.   

An Epigram, On the modest Author of these Poems.  
Stolen Water's sweet: How hast thou then,  
Sweetened our sweet Dubartas with thy Peu!   

An Epigram To his Critic.  
DIdst not thou buy this Book? The Merchant gave it  
Into thy hand: Did not thy hand receive it?  
Thou callst the Author Thief? 'tis true: However,  
The Thief is not so bad as the Receiver.   

To the Reader.  
WIlt thou condemn the heavens bright lamp, because  
The mist that falls, is but the mist it draws?  
Or wilt thou tax the Empress of the Night,  
Because she shines but with her brother's light?  
Or count him worthy to be styled a cheat,  
That shall verbatim, for thy sake, repeat  
A well preached Sermon? Or present thy view  
With a fair Copy? Come, there's nothing new:  
There's nothing spoke, that was not spoke before:  
We are but  debtors, and restore  
To present times, what we took up on trust  
From those of former ages, and now, dust.  
What if our Florist, to supply the wants  
Of his young Garden, borrow some few Plants  
From rare Tr●deskin; or procured from France,  
Some new-bred Tulip? shall it disadvance  
The credit of his labours, or disprize  
The glory of his Garden? shall thine eyes  
Pick quarrels with his Flowers because 'tis known  
They came from foreign parts, and not his own?  
Reader, be gentle; whether his flowers be  
Borrowed or stolen, they yield themselves to thee.  
F. Q.   


To his much esteemed good friend and Brother, Edward Browne in due commendation of his Annual-World and Po●ticall-daies.  
WHen with much pleasure I bade viewed and s●ene  
Thine Annuall-world and sweet Poetick-days,  
I surely thought, I had transported been  
Into Elysium, Paradise of praise;  
Into Another-World of rare Delight,  
Full fraught with various sweets to sense and sight.  
Methought I saw a stately Structures frame.  
With Rooms and Posts, and Porches beautified;  
Whence passing, I into a Garden came,  
Where walking, with delight, I each-where eyed  
Such choice of pleasant Plants, & fragrant Flowers  
As de●k and trick Parnass●●s beauteous Bowers,  
Wherein (I say) I saw with full content.  
Thou, like a prudent Guard, didst provide  
Out of best Neighbour-Gardens opulent  
Choice Sprigs and Plants, set thick on every side:  
Thus, justly made ●hine own by transplantation,  
For thine and for thy Readers recreation.  
Go on therefore (dear friend) with full ●ffect,  
To plant more such rare Gardens with fair Flowers:  
Moe such substantiast Structures to erect,  
For holy Meditations wel-spent hours:  
That Christians, all their da●es, may learn of thee,  
To make each day Souls Holidays to be.  
Your assured loving friend and brother, JOHN VICARS.   

To his judicious friend the Author, E. B.  
OUr famous Drake and Candish, Magellan  
And Vander-Noort have sailed the earth about,  
And by adventures great much honour wan,  
And in their travels have new worlds found out;  
Yet they did compass only Sea and Earth,  
Thine Annual-World shows those, & heavens great worth.  
Archymedes did make a Sphere of Glass,  
And Ferdinand a silver heaven had framed,  
But such a world as thine the like ne'er was.  
For I could never yet once hear it named,  
That the whole World should be transposed in days;  
And that so various in unusual ways.  
It makes me muse how thou shouldst come to know  
The hidden secrets of Astronomy.  
Thou sayest, that learned Flowers do not grow  
In thine own garden, yet wise Ptholomy  
(By thy transplanting skill) is hither brought;  
His planets are (to speak) divinely taught.  
For thou hast metamorphosed nature's sense,  
And Saints for stars thou highly dost commend:  
And in a holy spiritual excellence  
Dost write of planets well, industrious friend,  
Glean on, pluck here & there, bind up thy flowers  
In several posies, that they may be ours.  
Jo. Booker.    

Liber ad Lectorem.  
Spider's suck poison from the sweetest flowers,  
But Bees draw Honey out of driest bowers;  
I mean from bitterest things the honey fly  
Doth suck much sweet, Spiders in Roses lie,  
Therefore though prying critics prate their fill,  
And think by envious words good deeds to spill;  
And Momus-like, to mock, to flout and jeer  
At me with envy 'cause do appear  
In simple plainness; yet I hope to be  
By wise Maecenas liked, who out of me,  
Though in myself I barren am and bare,  
Will araw delicious and delightful fare.  
But what need I to fear detractors bend?  
To none of those, I hope, I shall be sent  
Because my Author will not have me pressed  
In any print, but what his Pen hath dressed,  
Except he be enforced thereunto,  
Than what he would not, that he must needs do:  
For he thinks me unworthy to be shown,  
To none but such as are ingenious known,  
Cause as a Nosegay for his private use,  
From famous Gardens he did me produce  
To give sweet sent and beautify each part  
Of this rough work and his affected heart.  
And therefore if in Print you do me see,  
Blame not my Author, nor put fault in me.   

The Portraiture of a Pious Man.  
BEhold a Godly man that hath in heart  
True saving Faith. Also in every part  
Of his affections is true and sincere,  
Void of hypocrisy, and slavish fear.  
From out his mouth doth gracious words proceed:  
His eyes do chief heavenly objects heed:  
His hands discharge his stewardships reckoning right  
His feet to walk in godly ways delight.  
Hen's mindful of his death, therefore his days  
He takes account of how and in what ways  
He spends his time, lest that his godly light  
Should faintly blaze, or be extinguished quite:  
And people do delight to see his ways  
So full of good deeds to Gods glorious praise:  
Yet is he humble, for the good that he  
Doth do, he knows to be a Gift most free  
Of God's mere love▪ and therefore doth despise  
The world, the flesh and devil▪ so the prize  
Of heavenly bliss h● gains, that's the Reward  
God gives the Saints; for he doth most regard  
The pensive heart whose hope in Heaven doth rest.  
Thus is the man that's truly Godly blest.   

A preparatory prayer.  
O Holy and everliving Lord God, Infinite in Essence, Glorious in Majesty, terrible in Judgement, and wonderful in all thy ways; how dare I (a worm and no man) of shallow judgement, dull invention, and brainsick wit, being as an Airy meteor in respect of those glorious stars, men full-growne, deep judgements, quick inventions and ripe wits) presume to write, or speak of such holy mysteries in such unusual terms, as I here take in hand? Certainly, I must acknowledge it is thy only work in me, and nothing in my unlearned self, that hath induced me to undertake such a hard task. Therefore as thou hast thus graciously begun this work in me, so I hope and pray, thou wilt magnify thy power in my weakness, and so strengthen and enable me in the performance hereof; that those who are more learned seeing and perusing this imperfect work of mine, may be induced to enfor●e all their knowledge and skill to frame a more excellent work, to the praise of thy Name, the edifying of thy Church, and salvation and consolation of thy chosen. O Lord, I pray Thee pardon and forgive aswell the errors and faults that I have committed in this Book, as all the grievous sins I have heretofore committed against thee from time to time, in thought, word, and deed: Give me, I humbly beseech thee, a true sight and feeling of them, that the consideration thereof may drive me to a serious hearty and timely Repentance for them. O Lord increase my faith, make it lively and operative in good works: for that purpose perfect thy love in me, and my love to thy members; make me now and ever thankful for all blessings spiritual and temporal, continually bestowed upon me, and that for Jesus Christ his sake thy only Son my alone Saviour: to whom with Thee holy Father, and thy blessed Spirit, three Persons, and one God, be ascribed and given as most due is, by me, and all creatures, all honour, glory, praise, adoration, obedience, and thanksgiving, from everlasting to everlasting.  
Amen.  
Let the words of my mouth and the Meditations of my heart, be (now and ever) acceptable in thy sight O Lord; my strength, and my Redeemer.   


Salomons Temple   depiction of Solomon's Temple   


The figure of the Heavens and Elements  
10 The first movable Heavene  
9 The Crystalline Heaven.  
8 Leo * 4 ♋ Cancer * ♊ Gemini * 2 ♉ taurus * 1 ♈ Aries * 12 ♓ Pis●e * 11 ♒ Aq●*ar 10 ♑ Capri * 9 ♐ Sagita * 8 ♏ Scorp * 7 ♎ libra * 6 ♍ virgo * 5  
7 ♄ Saturn could and dry malevolent Lead  
6 ♃ jupiter hit and moist Benevolent Tin  
5 ♂ Mars hit and dry Malevolent Iron  
4 ☉ The son hit and dry Benevolent Gould  
3 ♀ Venus Could and moist Benevolent copper  
2 ☿ Mercury such as he is joined with Quick silver  
1 ☾ The Moon could and moist Benevolent silver  
EARTH   diagram   

A general Survey of this Annual World.  
THis ensuing discourse may not unfitly be compared unto the Temple of the Lord which King Solomon builded: and would very well beseem the head and hand of such a workman for finishing thereof: for if he that was wisest that ever was or shall be, did not disdain to write of Trees, from the Cedar in Lebanon to the Hisop on the wall, would never have thought it any disparagement to (and for aught I know, did) write of all the works of God from the base Centre of this earthly Tabernacle, to the highest Mansion of the heavenly Spheres. For I do ingenuously confess, and humbly acknowledge, that this work rather requires the skilful Pencil of a rare Apelles to draw to the life, or the learned quill of an eloquent Cicero to demonstrate to the full, than my unworthy illiterate Pen or dull invention to describe. Yet having by God's enablement upon my weak endeavours framed this rare structure in my mind, I could not rest satisfied, till I had writ what I had so rudely form. And so I have been bold to compare it to King Solomon's Temple: for as in that rare Fabric, there were three courts, the Outward, Middle, and Sanctum Sanctorum; so likewise in this work I do observe three kinds or Species of Meditations The first as the outward Court, are Meditations of the four seasons of the Year, the four Elements and their effects: The second as the middle Temple, are Meditations of the seven Planets, on those days that commemorate the meritorious works of our Saviour Christ: And the third, as Sanctum Sanctorum, are Meditations of the starry Crystalline and first moving heaven, on divers festival days in the year. Now as in Solomon's Temple there was a porch or gate, where being entered, you might discern the spaciousness of the outward court, and the decent behaviour of the people attending upon the royal High Priest therein, the solemn offices and services performed by the Priests and Levites in the middle Temple, and the beauteous lustre of Sanctum Sanctorum: So likewise this work or building hath a porch or door, which is this brief Survey of this Annual World; for I have set it here in this place as a Preface or Introduction to the following Meditations, wherein you may take a short view of this outward square court in brief descriptions of the four Seasons of the year, and four Elements, which are as the four corners thereof. The first, is the Spring and Aire; the second Summer and Fire; the third Autumn & Earth; and the last is Winter and Water. As the four sides of the court you shall find four pleasant Meditations. The first is of a Flower opening with the Sun (Christ) which is a Meditation on the Purification of the Virgin Mary. The second is a Tree set with the Sun (Christ) which is a meditation on Palme-sunday; on the third side you shall find a Rainbow, as on the South, which is a meditation on Great Britain's Feast, the fifth of November; and on the last side, you shall behold the Aequator, or Equinoctial line, as on the North, which is a meditation on the Annunciation of the Virgin Mary. After you have taken a view of this outward court, you may behold the glory of the true High Priest Christ Jesus, in the inner Temple. First, how he prepares an Immaculate Lamb, his innocent self (to become a Man) for a Sacrifice for the sins of the people, on Christmas day, under the Metaphor of the Sun. Then how he sprinkles the precious blood of the Covenant on New years day, under the Metaphor of the Moon. Then how he dresses and trims the Sacrifice on Ash-wednesday under the Metaphor of Mars. After how he lays the Lamb thus prepared on the Altar of the Cross on Good friday, under the Metaphor of Saturn. Then how he distributes or communicates the Sacrifice to the people on Easterday, under the Metaphor of Jupiter. Then how the sweet incense thereof ascends up to heaven on Ascension day, in the Metaphor of Mercury. And lastly, how the fire from heaven consumes the Sacrifice on Whitsunday, in the Metaphor of Venus. After you have seen the priest execute his Office, you may behold the Glory of Sanctum Sanctorum, where first you may take a view of the Ark, wherein the Law of God was put, the precious Manna kept, and Aaron's flourishing Rod preserved, on All-Saints day, under the Metaphor of the starry heaven. And as there were three things in the Ark, so Astrologers note three things in the starry firmament: First, the North-pole, which I name the East-pole, on the Epiphany. Then the South-pole, which I fix on Innocents' day: and lastly, the Zodiac with which I encompass all the particular Saints days in the year. Then you may behold the glorious Cherubins that look toward the Mercy-seat, on the Feast of Saint Michael the Archangel, in the Metaphor of the Crystalline heaven. And last of all you may have a glimpse of the glorious Propitiatory or Oracle, from whence God revealed himself to the children of Israel, on Trinity Sunday, in the metaphor of Primum mobile. Thus having seen the out side of this goodly Fabric, Now let me demonstrate the reasons which induced my fancy to call this Book A description of an Annual World. And they are but two: First, because, as the World is round, so is the Year likewise: Secondly, as the World consists of the four Elements, and the firmament of the heavens; so doth the Year also consist of elements and celestial bodies. To show that the world is round, I shall only write what the Geographers, who are the describers of the Earth, say, that the Earth and Waters make one entire Globe; and what the Mathematicians or Astrologians (who bend their study in the nature of celestial bodies) affirm, That this Globe of Earth and Water is encompassed round about with the Elements of Air and F●re, and that those elements are circled about with the seven Planets in seven several Spheres, and that those Planets are embraced with the starry Firmament, and that included within the circuit of the Crystalline Heaven, which is comprehended in the Primum mobile, or first moving heaven: which three first are in three proper Orbs, beyond which is Coelum Empyreum, which they, nor no man is able to describe. And all these do show, that the compass of the world is round as a bowl or circle, which is signified by the several terms of Globes, Spheres and Orbs. And that the Year likewise is round, the very name thereof doth import; for the Latin name Annus signifies a Ring or Circle. But besides the Name, the Nature of the year doth show its Annual or circular Motion, for times and seasons in the year swiftly whirl round about; and still where it last ended, there it gins again. As in a cart wheel the several spokes follow one another in their round or winding motion: that as that spoke which was but now upon th● earth, is presently ascended up in the air, and so comes to the earth again: so the seasons of the year follow one another. The Spring follows the Winter, the Summer succeeds the Spring; & Autumn follows the Summer, and so comes to be Winter again. Secondly, as the world consists of four Elements, seven Planets▪ the starry Firmament, Crystalline and first moving heaven, so I have showed, and by the assistance of the Almighty, I do intent in this following treatise to make manifest, that the seasons of the year may have an equivalent correspondence with the elements, the days which our Church hath ordained to be solemnly kept, in remembrance o● the meritorious acts of our Saviour may well be compared to the Planets, and the particular Saints days, and other Festivities to the other three celestial Spheres. Now I will conclude this Proem with a prayer to God: that it would please him so to assist, direct, and guide me in this work, and all other godly resolutions and enterprises that I shall take in hand, that as the year keeps and continues in its annual or circular course, so I likewise may be never weary of well doing, nor give over my heavenly race of piety, but hold out to the end; that still as I end, so I may begin again in new obedience, and new ways of godliness: that so having lived the life of grace here on this globe of earth and water; I may hereafter live the life of glory, in that most glorious Orb or Sphere of the highest heaven, whose circumference is passed all humane capacity. Amen.  

A brief description of the four Quarters of the Year.  
AS in man's body there are four humours, Sanguine, Choler, Melancholy, and Phlegm; & as all compounded bodies consist of four elements, Air, Fire, Earth, and Water; so likewise in the year agreeable to these are four seasons; the Spring, Summer, Harvest, and Winter; or as the Earth is divided into four parts, Europe, Asia, Africa, and America: And as in the World are four corners, commonly called the four winds, East, West▪ North, and South; so accordingly the year is divided into four parts, which I term the four corners of the outward court of this rough hewed building, to wit, Ver, Aestas, Autumnus and Hiems.  
First, Ver, or the Spring, like a young lively youth, of a sanguine complexion, rosy cheeks, smooth face, of light and nimble motion, casteth a cheerful and lovely look upon the face of the earth, and with a green, fragrant, and lightsome mantle,  her gross body, in variety of wholesome herbs, sweet flowers, delicious fruit, and nourishing grain, for the use of Man and all creatures. Now it is that Fowls of the air couple, beasts of the earth increase, and fish of the water multiply in abundance, and leave the deep to live in more shallow places. The country life is most pleasant, and the air most pure and wholesome: to which element this season is resembled: For as the nature of the air is hot and moist, so is the Spring or sanguine complexion of a cheerful and comfortable condition. Therefore 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 spiritual 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 own soul.  
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 grass and grain: for now hea● is at the highest, floods at the lowest, the seas most patiented, and the winds most calm, the earth suited in her richest embroidery 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 year: 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 do I desire of God to send down the Son of righteousness into my soul, to quicken, inflame, and ripen the graces of his Spirit sown therein by the seed of his sacred Word, that I may seem beautiful and lovely as a burning and shining lamp in the midst of a froward generation, that others of greater gifts seeing some little spark of goodness in me, may be incited thereby far to exceed and excel me, in virtuous qualities and commendable works.  
Thirdly, Autumnus or Harvest, like an ancient man with a white head and grey beard, of a ripe age, full of good works 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 toiling Husbandman the fruits of his former labours: for now grass is mown, corn 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 seek shelter against the stormy ensuing Winter: and therefore well compared to the earth, being cold and dry, of a solid temper, gross body, and lumpish disposition, (though the natural 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 perform, and truly, hearty, and unfeignedly repent of those things I have done that I should not, against God, my neighbour, or myself: that thereby I may prepare and labour to make myself ready with such strong and approved furniture as may be able to defend me against the blusterous and stormy assaults of the flesh, the world, and the devil, at the winter of pale faced death.  
Fourthly, Hiems or Winter, like an angry old man worn out with cares, perplexed with grief, and impatient in suffering, with a waspish, fretful, and phlegmatic countenance, looketh upon the face of the earth: for now the blustering winds break forth, causing the billows of the Ocean to swell, threatening to swallow the sea-tossed Mariner: floods are up; and the cold air taketh away the strength and vigour from all creatures. The pores of the earth are shut by the extreme coldness of the air; beasts and cattles seek for shelters; Monsters, Serpents, and ravenous creatures for dens, fowls betake themselves to the warmest regions, and fishes to the deepest waters: so that whatsoever the cheerful 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 natural quality of this quarter is cold and dry as earth) and well likened thereto, because 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 God's Spirit finished the delightful and pleasant flower of my age in the growth of piety, the flourishing Summer of my days in virtuous and commendable actions, and the fruitful contemplation and meditation of the good I have performed, may by Faith and Love seek and provide for my poor soul a safe harbour in the Merits of my blessed Saviour, against the approaching winter of old age, when the sun of natural heat declineth, the frost of chilling griefs perplex me, and the blusterous storms of slanderous tongues backbite me. And so laying and bequeathing my body quietly and comfortably in the bed of the grave, my soul may with joy and alacrity ascend to receive a new growth in eternal 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 four corners of the outward Court of this building, I should now let you take a view of the four 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 Righteousness did arise: Now that I may with more pleasure demonstrate the virtues thereof, as a praeludium to the following discourse, I am bold to make relation of this fancy. As I lay musing in my bed, me thought I was upon the sudden wrapped 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 cool air, and there I beheld a glorious Rainbow, upon which I was going to sit down, 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 soon as I arrived on the land, I beheld a glorious Tree, under the branches whereof I thought to repose myself and rest; but being cold and wet, I was enforced to go into the fresh air, to receive the comfortable heat of the Sun to dry and warm me. And walking in a garden I beheld the fairest flower that ever was seen; 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 Gardener came to me, and told me that I must take heed that I do not too rashly touch it, lest I might dear pay for it, for that it was set there for show and savour, but not to be touched by me nor any; which threatening I fearing presently awaked, and understood the moral thereof to be to this effect; that I having undertaken to make a description of the whole Universe in the Holidays of the year, and having according to my d●ll fancy in the former Meditation demonstrated the four parts thereof, my mind was much troubled to find some days in the year equivalent to the effects of the elements. And having examined every Festival day throughout the year, I could not find any one day to make a fit resemblance either of fish in the water, or of the Worm Piransta in the fire, but only found a delightful Flower and a flourishing Tree, which came from the element of the earth, and a glorious Rainbow, an effect of the air The Flower I found on this day's solemnity in the life of the Virgin Mary. And to show 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 (Marry) in a Flower Nazareth. Now as a Flower is fragrant for smell, and delightful to look upon; so was the Virgin Mary odoriferous in bearing the sweet savour of life unto life in her womb, and much more pleasant for our imitation, in the variety of her beautiful and excellent virtues, bearing Christ in her heart by faith. Therefore I will write of this blessed Flower, as she is learnedly compared to King Solomon's Throne, in these particulars. First, that Throne was the royal Seat of a King, and she, the royal Mother, the receptacle of the King of Kings. Secondly, in that Throne none but the King only sat: & in her womb, Christ only lay. Thirdly, in that seat, Solomon sat to judge all the people; and in that flesh which Christ took of her, shall he sit to judge 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 itself, being an Immaculate and perpetual Virgin. And, as long kept Ivory turns red, so long kept Virginity (as in her) turns into martyrdom. Fifthly, that Ivory was covered over with the best gold; and her chaste body was gloriously enriched with the beams 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 wisdom, Luke 1. 29. when the Angel came unto her, and declared a blessed message, she thought what manner of salvation that might be: And in the Chapter following, vers. 19 she pondered & considered: And in the 52. verse after, she kept these say in her heart; she thought, she pondered, and laid to heart the Contents of the Gospel. A great sign of wisdom: nay indeed, the truest wisdom of all. The second degree, is her modesty; like a good Maid, she feared, or was abashed at the presence of a man. And she answered the Angel in very few words: this sweet silence is a great virtue, in a woman kind. And she was troubled at the manner of the salutation, to hear her own commendations from the Angel. The more that goodness is commended, the more it fears. Thiefs steal our goods; and commendations our virtues: therefore she was troubled; a great sign of modesty. The third degree, is her chastity, she was a Virgin; we have proofs ●nough of it, she herself says so, I have not known man. And the Angel finds 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 wonderful conception, nor requires a sign, (as Zachary did at the conception of john Baptist;) her, How can this be, is not like his, Whence shall I know this? She only inquires of the means; since she knows not man; she had read in the Law, and believed, that a virgin should conceive, but she never read of the means, that was never before revealed to man, but reserved for the mouth of an Angel Zachary doubted of the Angel gabriel's words, even in the ordinary course of nature; and required a sign, therefore he was dumb, and sung not his Benedictus, till his son john was born: She asked no sign; but admiring a work above nature, believes the same Angel, and was made a sign herself. (Behold a Virgin shall conceive, was a sign to Ahaz.) And she sings her Magnificat, before her son was borne. And a further demonstration of her strong Faith, was at the Marriage in Canaan; in that she was assured whatsoever Christ commanded, should be accomplished: though it was against the ordinary course of nature, to turn 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 Handmaid 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 calls herself an Handmaid. 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 Handmaid of the Lord, she had never sung, He hath done great things. Virginity would not serve the turn, despised humility is above magnified virginity: S. Bernard was of that mind. To virginity (says 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 Kingdom 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 herself had never been acceptable. You (saith he to the proud virgins of his time) forget humility, and glory in your virginity: But Marry, 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 virtues were in her, as six steps in salomon's Throne, which once got over, Solomon, or rather a greater than Solomon reposed 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 failed 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 Queen of Saba came to see, and offer Gifts to Solomon, sitting in his Throne: So came the Eastern Sages to adore, and offer to Christ, sitting in his Throne, even in the Lap of this blessed Virgin Mother; where Solomon 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 of her life, according as it is related in the blessed Gospel, or as I find it written by other learned Authors, I should only show you a Map of misery and mirror of patience. As her very name, if it be derived from Marah, signifies, a person that is oppressed with carefulness and grief, exposed to all misery and calamity, and pressed with continual vexation and mourning; so her whole life related by the learned, demonstrates that she was continually molested and overwhelmed with penury, excessive travail, and unsupportable perplexities. For though she came from 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, she was possessed with no great wealth. And so according to her estate a man of mean condition, joseph, a Carpenter of the same lineage of the Tribe of juda, the son of jacob (who was the brother of Heli) whose wife the said jacob, according to the levitical Law, after his said brother's decease, married; so raising up seed unto his brother, joseph the son of Heli (according to Saint Luke's Gospel) 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 general taxation) to get room in an Inn, but feign to take up their lodging in a poor, cold, and comfortless manger. For her laborious travel, first she went to Jerusalem, being threescore and four miles from Nazareth, to which place, of necessity she was to pass over divers high and steep hills, as Mount Gilboa, whereon King Saul killed himself, Mount Gerizim and Hebal, upon which the blessings and curses were denounced, and Mount Ephraim upon which Ehud killed Eglon King of the Moabites. Then when her Child was two years old, with whom she and joseph, to accomplish the Word of the Lord, Hosea 11. 1. and for fear of Herod's cruelty, were constrained to fly into Egypt, and continued all the days of Herod's cruel reign at Hermopolis, one of the chief Cities of Egypt, three hundred and four miles from Jerusalem, to which place of necessity they were to pass thorough a barren and unfruitful wilderness, 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 spoil. In so much as Merchants at this day are constrained to go in great companies, lest they should be endangered by them and savage beasts which abound in those places. And by reason of the winds and sands, they are enforced to guide their journey by the Compass, as men do that sail by Sea. Yet thorough this wilderness did joseph and Mary pass, with the Child Jesus, out of Judea into Egypt; where they were in danger of thiefs, subject to be smothered by the sands, constrained to travel over high rocks and mountains, and to rest in fear of Lions, Bears, 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 joseph went every year to the Passeover at Jerusalem, for the space of fourteen years together, about which time joseph died, when Christ was sixteen years old, and herself thirty. And as I find related, during her pilgrimage in this world, which was nine and fifty years, she traveled 3506. miles, besides petty journeys not worth relation. And last of all for her perplexity and vexation of spirit; behold and see if the prophecy of Simeon was not fully accomplished in her, that a sword should pass thorough her soul. Besides the miseries which she sustained in her travel into Egypt, as is above specified, when she had carefully brought up her Son for the space of twelve years, by remissness and neglect, she with joseph thought him lost, and were feign to seek him three days sorrowing. After, losing her loving Associate, (yet I believe without any carnal knowledge) in the prime of her days, it was no small vexation to her mind. But last of all, when her blessed Son was to sustain 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 cross by the merciless Jews, and his side pierced with a Spear by the cruel Soldier, sorrow and grief did even cut her heart a sunder, but that she was armed with invincible patience, and comforted by her Son and Saviour's glorious Resurrection and Ascension. And so from the Passion of Christ to her death, which was twelve years, she lived with the beloved Disciple S. john the Evangelist in jerusalem, and was buried in the Garden called Gethsemane.  
Thus having described the beautiful 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 that is her religious care and conformity to the levitical 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 herself as on this day, according as God by Moses prescribed. For as Christ had no original sin, so he needed not to be circumcised, as shall be showed on Newyeares' day; so likewise the Virgin needed not this outward purifying, which figured our cleansing from original 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 supernatural, for she is said to have swaddled the Child, beyond the ordinary strength of women, who need a Midwife; neither was she troubled with the usual flux of other women in their Puerpery, being free from the thing hereby signified; viz. a sinful child; therefore the common opinion is, that Christ came forth without any pain, help or pollution, the womb of the Virgin remaining shut; even as the Sunbeams pierceth the solid glass without hurting it, for she received no humane seed, but was with child 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 himself, 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: 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 virtue of God's 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 sanctify 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 levitical Priesthood. And by manifestation he was sanctified, when by observing this Law he was declared holy. Wherefore this act of the Virgin being voluntary, as I have showed, it was to show her zeal 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 & travel. But now these ceremonial shadows at the presence of the most glorious bright Sun Christ Jesus, vanishing away, the Christian Church in all ages since hath in place, or in stead of the Jews Purification, ordained and instituted the purification of the heart, by a true, lively, and justifying Faith, and the purification of the life, by unfeigned and hearty repentance, in that commendable and decent order of Churching women after their great deliverance from their pain and peril of childbirth, & enjoineth them to bring not (as then) a lamb, or two young pigeons, but (the sum of all Legal sacrifices) hearty prayer and thanksgiving, which consists not only in the lips, but in the life and conversation. Therefore every religious & wise woman will not be so wedded to their own opinion or self conceit, to think that it is any disparagement to her person (be she never so great) or a point of Popery, to give public praise to God in his Church, but will be willing (as Mary here was) to conform themselves to the godly discipline of the public 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 public solemnities. The sacrifice appointed for this solemnity makes this apparent: for the Turtle and the Dove are bo●h mourners, or if you will, both signify 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 public meetings of God's 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 faithful is an acceptable sacrifice of righteousness unto the Lord. Now they (saith Calvin) are deceived, that think the Law of Purification to be but a politic law, for God hereby would set before the jews eyes the corruption of their nature, and the remedy of divine Grace, & did not appoint this only for the purifying of the wife as polluted towards her husband, but this one law doth abundantly prove original sin; it being hereby intimated, that the child cometh into the world so impure, as that the very mother is polluted hereby. The offering was for the redemption of the firstborn, Levit. 12. 6. And hereby it appeareth, That Joseph and Mary were very poor, otherwise they should have offered a lamb. Whereas the child was before presented with gold, it is not to be 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 loquacity among Birds, and the Dove in mildness: And such is Jesus become unto us, being most mild: And Christ as the Turtle by the voice of his Gospel, and the sincere preaching thereof, allureth the whole world unto him, and filleth the Garden of his Church with his own melodies, as it is seen at this day, The voice of this Turtle is heard in our Land. For the confirmation of the truth of Christ's presentation in the Temple, Saint Luke reports, That after forty days from his Birth, or two and thirty days from the Circumcision; His Mother brought him thither, according to the Law of Moses, and withal 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 Prophetess, (both of singular sanctity amongst the Jews) coming into the Temple at the very same time, took notice of him, and acknowledged him publicly for the Messiah and Saviour of the world, foretelling also, by the spirit of prophecy, divers particular things that were to ensue, both to Christ and Christians, and especially by his Mother the blessed Virgin, which things being published at that time, and confirmed afterwards by the event, do well declare, that this narration of Saint Luke could not be forged; as also the number of particular circumstances set down about the time, place and persons, most notoriously known to all Jerusalem; as for Anna, she had lived from her youth until fourscore years of age in the Temple, and thereby was known 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 God's grace, in that she was the daughter of Phanuel, which signifies the face of God, and of the Tribe of Asser, signifying Blessedness: her age being fourscore and four years, and her married estate seven; which being applied unto the days of David's week, the age of man's life, doth signify, That the doctrine of the twelve Apostles should be the rule of the Church in all ages; for twelve multiplied by seven, makes fourscore and four, the age of Anna, which signifies Grace. And as for Simeon, he was the Scholar of the most famous Hillel, and condisciple to Jonathan, maker of the Chaldee Paraphrase; and the Jews Thalmud confesseth, that by the death of these two men, (especially of Simeon,) failed the great Synagogue, called Sanhedrin: which after the captivity of Babylon until Herod's time supplied (in a sort) the spirit of prophecy, that was expressly in Israel before the said Captivity. From both which persons this among other things is observable, that Christ came first unto Simeon, which signifies obedience, an emblem of the Law; who taking hold on Christ, desired then to die or departed in peace. But when Christ came unto Anna, a figure of the Gospel, she confessed unto the Lord, and gave thanks, 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 prophecy to give testimony unto Christ's Incarnation.  
Now I will conclude the Meditation of this day, in contemplation of the rare graces of God's Spirit in this Virgin Flower, and pray to God that it would please him to infuse into my soul 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, may (as she on this day did present the first fruits of her womb, and offered the legal sacrifice that God by Moses prescribed) from henceforth 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 own soul. And so daily offering the Lamb's 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 own (for I am in myself unworthy of the least grain 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 only wise God be ascribed all Honour, Glory, and praise, from henceforth, and for ever. Amen.   

A TREE. Or A Meditation on Palm 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 Sun of Righteousness 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 Gospel appointed or set apart for the public service of God on this day makes no mention of Palm, nor any thing that hath Reference thereunto: for whereas Palm, is a note of Victory and Triumph; this day's Gospel contrary thereto makes a sad relation of our Saviour's Death and Passion. And the Gospel that seems more to correspond with the name of this day (and as some affirm) was usually read in Churches in former times on this day, is not unfitly stated upon the first of the four Sundays before the day of our Saviour's Nativity, called Advent Sunday, because those Sundays are appointed for us as preparatories to entertain the benefits of Christ's incarnation into our souls, as the Jews did his corporal presence into Jerusalem, with great joy and triumph. So the chief reason (as I conceive) why this victorious Palms Gospel is thus transplanted from this day to Advent Sunday, and yet that this day should still retain the name, is (as before is specified) to be as John Baptist was, a forerunner, or harbinger, to prepare the way for the coming of the great King Christ jesus into this Annual World: or thus, the root of this day's denomination springs from these two grounds or causes. First, because that as this day falls always in the Spring season; and Palm (as some note) is one of the first Trees that buds: so men that are rational Trees in the Spring of their age, assoon as they come to knowledge, should prepare themselves for the entertainment of Christ into their hearts, by striving to grow in piety and spiritual understanding. 2. Because (as some say) Palm delighteth & flourisheth most by the river's side; so Christ and all Christians flourish and become most victorious by the troublesome waters of persecution and affliction. To prove the verity hereof: All writers almost affirm this same very day Christ went to Jerusalem in that triumphant manner, as in the Gospel is related, five days before his Passion; to show that in suffering he became victorious over sin, death, and all the Temptation of the Devil, and in dying he overcame death, which gave the Church (anciently) occasion to go in procession with Palms in their hands on this day, from whence it was called Palme-sunday. Thus having briefly demonstrated the radical foundation of this day's denomination, I should now show you the fructification thereof. For though the Palm (which grows in our Island) bears no fruit at all, but only a spongy or soft blossom grows upon it, thereby (as I conceive) to show the vanity of all worldly honour and triumphs, (of which Palm is an Emblem) yet this Annual Palm (as the Date-tree) will afford as many fruitful meditations, as there are words in the Gospel, as is learnedly accomplished by that pious Gentleman Mr. Austin in his divine Meditations, out of whose pleasant Garden I will only gather this sweet and delightful fruit of Humility, which grows upon the top of this Tree, and yet it is to be seen in every branch thereof: for Humility the higher it is, the lower it will stoop: 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 cross. For better explanation hereof, view the story, and you shall find, that among all his Pomp, and applause of the people, (when all the City of Jerusalem was moved at his Magnificent entrance) he himself gave a great example of Humility, in riding so simply on a poor Ass, with no better a saddle than a cloak, or some such slight thing cast on him: however, the people triumph round about him he was humble enough himself: he took small Pride in it: for, while they applauded, he wept; there was Humility running down his cheeks. Indeed it honoured the City, that he 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 Weeps in the midst of his Glory. And this Honour continued with him but a small time neither: for, they that thus admired him in the morning, would none of them give him a lodging at night, he was to go back again to Bethany to bed: and within less than a week after, they were much worse altered toward him, which he full well knew, that knew the thoughts of all men; therefore looking on, and foreseeing them (a sort of false Traitors to his life) he had little cause to be proud, or joyful at their acclamations, though he suffered them: for, will you see what followed? Now they cry Hosanna, to the Son of David; then they cry, Take him away, take him away: Crucify him, crucifiehim: Now they cry King of Israel; then they cry, we 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 cross to hang him on: Now they cast their garments before him, than they cast lots for his Garments: Now they cry, Blessed is he that cometh in the Name of the Lord; but then, cursed is he that hangs on the cross. 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: nay, he only took Humility for his Exaltation; for, when he meant one of his greatest Humiliations (even that on the cross) he says of it, When the Son of Man shall be exalted, etc. 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 meek.) 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: we are now meditating of the beginning of his Passion, in Tears, even this day of his seeming Glory, and therefore our object is principally his humility; his emptying himself even to the bottom, and becoming of no account; his humility, in going to his death for us: from which, if I could learn this one short rule, (of Saint Bernard) it will be use enough, that since the lower he made himself in humility, the greater he shown himself in Charity, I might say from the bottom of my soul; In as much as Christ made himself vile for me, so and much more should I make him precious and dear to me! Mark (O man) that art but earth; see thy God humbled, and be not Proud; and since he is joined to thee, be 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 water's side, rooted in Faith, grown up in Humility, spread abroad by Charity, and fruitful in all kind of good works, I should in due time be transplanted from this valley of Tears to a Garden of Pleasure, the Paradise of God, where I should for ever reign in perfect glory with Christ who is 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 engendered in the Air, when the glorious Sun with his golden and bright beams is just opposite against a waterish cloud, which presently causeth its moist Timpany to pour out and empty itself upon the place from whence it receives its borrowed liquor: neither do I intent to show you the variety of colours that are to be found therein. But I will briefly write thereof, as it is a sign or token of God's love and mercy to mankind, Gen. 9 13. Behold (saith God) I set my Bow in the cloud, and it shall be for a sign of the Covenant between me and the earth: So this day is by Act of Parliament (according to a like precedent in the Word of God, Hester 9 27.) set in the year as a sign or pledge of God's love and mercy to us of this Nation, in commemoration of that great and miraculous deliverance from that unparallelled intended Gunpowder Treason, to assure us, that if we continue in the true Religion, depend and put our whole trust and confidence in God, and walk in the way of his Precepts, he will never leave nor forsake us; so that neither of those two merciless enemies of mankind, Water or Fire, complotted by the accursed crafty inventions of bloody minded men, shall ever have power to destroy us: For though sometimes he may for our trial suffer the little Pinnace 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 safeguard of his little Bark.  
When the proud papistical and presumptuous Spaniard in 88 thought himself 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 & overwhelm his ships in the narrow Seas, where his strong and warlike provision was confounded, and his numerous multitude drowned, even as Pharaoh and his Host in the Red-sea.  
So as on this day, when the viperous brood of papistical Englishmen, for the extirpation of the true Religion, and overthrow of all policy of the State, had contrived, and almost brought to effect their intended bloody, monstrous & prodigious Powderplot: They thinking every thing had been 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 Counsellors of the Land, should have been with one fatal blow cut off, and blown into the trembling Air with a horrible thunderclap in a mist of darkness and cloud of powder, yet even then upon the point of destruction, God's all-discerning Eye by the light of an obscure Letter discovered, disclosed and confounded this devilish design, begotten in hell, and hatched at Rome. But, God be praised, this Cockatrice was this day broke in the shell, this Brat was smothered in the cradle; and this fruit never came to perfection, but was cropped 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 signs of wonderment and amazement. The particulars of the story be briefly thus; When that rare Phoenix, of blessed memory, Queen Elizabeth expired, as soon as that glorious Sun 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 toleration for their Religion: But when they saw their hopes frustrated, and being denied the aid and assistance of foreign Princes (who had made peace with this Land) to effect their traitorous combination, then most wickedly, divelishly, and unnaturally, they began to complot this damnable design, in manner following.  
In the year of our Lord 1603, in the beginning of the said King's reign, this horrible Treason was first of all contrived and invented by Robert Catesby Esquire, as he confessed at his death, and took all upon himself, excusing the rest, that they were alured 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 foreign help to replant again the Catholic religion, which was to blow up the Parliament house with Gunpowder: for (said he) in that place have they done us all the mischief; and perchance God hath designed that place for their punishment. This device they all 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 fearful of the miscarrying thereof, lest if it should not take effect, the scandal would be so great, which their Catholic religion should sustain thereby, as not only their enemies, but their friends also would with good reason condemn them, as Winter himself 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 Term acquainted Thomas Percy therewith, and about the middle of the said Term they five, to wit, Catesby, Percy, Winter Wright, and Fawkes, met behind S. Clement's 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 room heard Mass, and received the Sacrament thereupon: then they went about the Plot, and for that purpose Percy hired a house next the Parliament house, of Whinyard keeper of the Wardrobe, and Fawkes underwent the name of Pe●cyes man, calling himself johnson. 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 suspicion by often coming thither, and one Keys was the keeper of Lambeth house, as Fawkes was of the other; so having all things thus prepared, with fit tools, baked meats, and other necessaries, the less to need sending abroad, begun to make the Mine the eleventh of December, 1604. and shortly after took Christopher Wright, and Robert Winter Esqu. into their fellowship, with like oath for secrecy: and Fawkes stood as Sentinel to descry any man that came near 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 he could get of the Earl 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 coals, 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 craze upon the Duke of York, 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 several doors to expect his coming, and two or three on horseback at the Court gate to receive him, he should (the blow being given, until which time he should attend the Duke's 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 easy to surprise her in the country by drawing friends together to a hunting near the Lord harrington's. And As●by, Mr. Catesby's house, being not far off, was a fit place for preparation. Then for money and horses, they thought they could provide in any reasonable manner (having the Heir apparent) and the first knowledge by four or five days was odds sufficient. Thus while they thought all things sure and safe for their intended enterprise, God whose eye sees into the secrets of all men's hearts, and knows their thoughts long before, by a strange and miraculous event discovered all this horrible Treason; for the Saturday, which was but ten days 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 Lord's hand; which when the Lord had read, could not tell what construction to make of it, whether as a foolish Pasquil, or as a thing of consequence; yet concluded not to keep it secret, but presently that night revealed it to the Earl of Salisbury, who acquainted three other of the Privy Council therewith, and they upon mature advice among themselves wondered at the strange contents thereof, would not make too much inquisition thereinto, 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 bear 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 wickedness of this time; and think not slightly of this advertisement, but retire yourself into your country, where you may expect the event insafety: for though there be ●o appearance of any stir, ye● I say they shall receive a terrible blow this Parliament, and yet they shall not see who hurts them. This counsel is not to be contemned, because it may do you good, and can do you no harm, for the danger is past, so soon 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 again, contrary to all Grammatical 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 joining 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 and the Authors thereof unseen, except it were by Powder, which might be performed by one base Knave in a corner: And therefore wished that the lower rooms under the Parliament House should be narrowly searched, or else there should be no going to Parliament: whereupon the Lord Chamberlain with the Lord Mounteagle made as it were a careless and racklesses search, where they found in the Vault under the Upper house great store of Billets, Faggots, and Coals, which gave just cause of suspicion, and wondered why such extraordinary provision of fuel should be in that house where Mr. Percy had so seldom occasion to remain: besides viewing M. Percyes' alleged 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 brain, than a curious search being made, and nothing found, would not only turn to the general scandal of the King and State, as being suspicious of every light toy, but lay an ill imputation upon the Earl of Northumberland, this Thomas Percy being his Kinsman & confident familiar. Therefore upon pretence of Whyniards missing some of the Kings Stuff, Sir Thomas Knevit a justice 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 door booted and spurred, 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 tried how long the Touchwood would continue burning till it came to the train of Powder. When Fawkes saw this Treason discovered, he instantly confessed, That if he had been within the house, as he was without, when they first laid hands upon him, he would have blown up them, himself 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 john Grant one of their Associates, who with others had stolen seven or eight great Horses out of a Stable in Warwickshire. And seeing they could not prevail with a private blow, they went about to practise rebellion, dreaming to themselves that they had the virtue of a snowball, that by running up and down the country they might increase their company; but as in the other, so in this also they were deceived: for the greatest company that ever they could get together was not passing fourscore, and those most of their servants and Tenants; and much ado they had to keep them from stealing from them. And at last were all beaten, killed, taken, and dispersed, by the Sheriff of Worcester, not knowing any thing of the Treason, but only upon their riotous assembly, and stealing the Horses. And see herein God's judgements, being in the house of one Stephen Littleton, by chance a spark of fire fell into a Paper of Powder, & burned Catesby, Rockwood, and Grant. And in the same house by the said Sheriff and his company Percy and C●tesby were shot and killed, and their heads cut off and set on the ends of the Parliament house, and the rest had trial at Westminster, and were drawn hanged and quartered, their heads fixed on London Bridge, and their limbs upon the gates of the City.  
Thus having seen the true relation of this unparallelled Treason, may I not very well compare it to the Rainbow an effect of the Air? for it apparently appears to proceed from the Prince of the Air, who rules in the hearts of the children of disobedience, and dwells in utter darkness: And these delight to work and be in dark vaults with dark Lanterns, agreeable to their blind religion.  
But if this devilish stratagem of the Prince of Darkness and Miners of Antichrist had taken effect, which (God be praised) is discovered and defeated, we should have then seen the Image of the last and terrible day, when the Sun of man shall descend in flaming fire, to render vengeance to them that know not God, and obey not the Gospel: we should have heard louder cries & lamentations, than the mournings of Adadrimmon in the valley of Megiddo. When Sovereign Majesty and Ecclesiastical and civil authority, and public justice, and all the honour and digty of the Kingdom should have lain in the dust, or floated in the Air. The King our Head, the Queen our fertile Mother, and those young and hopeful Olive Plants, not theirs, but ours, our reverend Clergy, our honourable Nobility, the faithful Counsellors, the grave Judges, the greatest part of the worthiest Knights and Gentry, as well as of the wisest Burgesses, the Clerks of the Crown, Council, Signet, Seals, or of any other principal judgement 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, sex, or age, but even the insensible stocks and stones should not have been free of their fury. The Hall of justice, the House of Parliament, the Church used for the Coronation of our Kings, the monuments of our former Princes, the Crown and all other marks of Royalty. All the Records, aswell of Parliament, as of every particular man's right, with a number of Charters, and such like, should all have been comprehended under that fearful Chaos: and so the Earth (as it were) opened should have sent forth such sulphured smoke, furious flames, and fearful thunder, as should by their diabolical doomsday, 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 been thus extinguished in an instant.  
O Lord, what wonderful distractions and dismal confusion would have been 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 been laid upon the most zealous professors of the truth; when the Pope's Bulls 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 spoil, ruin, and destruction.  
How would Atheists, Papists, Bankrupts, and all kind of malcontents have made havoc of all things! how would they have triumphed in the downfall, and danced in the ashes of the Church and Commonwealth! How soon would they have turned this most flourishing Island into a desert! 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 chief Cities into Golgotha's, places of dead men's skulls. Cursed be the wrath of all traitorous Papists, for it was fierce, and their rage, for it was cruel, 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 royal stem, and the flower of all the Nobility and Gentry, the Lords Spiritual and Temporal, the Bishops, Earls, Barons, Judges, Knights and Burgesses, as a Holocaust or whole  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 such Vipers, or blaspheme the holy profession of Christians for their sakes. Or if the report of such a crying or rather thundering sin, cannot but be heard to the uttermost parts of the Earth, let the authors and actors be descried, to be no true believers, but Heretics and Miscreants; no servants of Christ, but factors for Antichrist: and let the Turks, & Moors, 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 train. The waters saw thee, O God, the waters saw, and swelled against the proud Spanish Fleet; the winds saw thee, O God, the winds saw thee, and furiously blustered at it; and both winds 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 Kingdom for ever.  
Death received the word, and destruction observed Law; & confusion itself kept order in blowing up their estates, and carrying up their quarters, and fixing them for a terror to all jesuited traitors over that house, and in the very place which they would have with Gunpowder sent up all the principal Members of our body Politic: every eye may now see that dreadful 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 fowls 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 itself. Wherefore we beseech thee, set our affiance in Thee, and fashion our love more and more unto thee; imprint the memory of this wonderful 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 sense of our crimson and scarlet sins, 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 look 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 wholesome laws (in that kind provided) in time will overrun 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 train, 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 jesuits Trent faith, that they ought to bend all their forces, and by arms and laws suppress it and keep out the grand enemy of the Truth and our peace, that he never get footing in this Kingdom. Let no such mists of fair glosses and pretences be cast before their eyes, but that they may clearly see that the Bishop of Rome is the Engineer of these works, jesuitical doctrines and persuasions are the train, disloyal hearts the Vaults, seditious counsels & practices the Powder, and idolatrous blind zeal is the fire, that hath heretofore, and is always ready to set all Kingdoms and States, professing the truth of the Gospel, in a combustion. Discover O Lord more and more the man of sin, and make him seem as odious to us, as he is abominable in thy sight. Altar their temper, or spew them out of this kingdom, who are neither hot nor cold, among us. O let the joyful Matins on our fifth of November, and the doleful evensong on theirs, convince all enemies of the truth, that thou mightily supportest the frame and fabric of our Zion, but hast pulled down the floor, and wilt in due time the walls of their Babylon.  
So let thine enemies perish, O Lord; but let them that love thee, be as the Bun 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 Equinoctial, which I have placed as in the North side of this Court. Now the Reasons why I name this day's commemoration, a description of the Aequator are first, because as the Aequator or Equinoctial is a line drawn in the midst of Heaven, so was the Virgin Mary at this time (as some Geographers affirm) in the midst of the earth at Nazareth, a City in the Tribe of Zebulon, three day's journey from jerusalem.  
Secondly, as the Sun coming into the Aequator makes the day and night of equal distance, so also Christ the Son of Righteousness as this day coming by divine inspiration or semination into the womb of the blessed Virgin; The cloudy night of the ceremonial Law, and the bright day of the glorious Gospel were now upon even terms. The law like the Moon having enlightened the world for almost two thousand years, as some say, giveth place to the Sun of the Gospel to finish his race, to enlighten them that sat in the darkness 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 entered into this blessed Aequator. For now it was that the blessed Virgin by a celestial creature, An Angel of great power, Gabriel by name, sent from the blessed Trinity, was showed the wonderful 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, 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 Calendar of Time, that Immensity should be comprehended, Infinity bounded, Ubiquity enclosed, and the Deity incarnated. Yet this day the heavenly marriage of the humane Nature with the Divine, by an unconceivable hypostatical union was declared, that it should be 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 Adam's time, typified in the heavenly dew in ●edeons fleece in these particulars. First, as that fleece, so the Virgin received this heavenly dew, when all the world was barren, besides her. Secondly, the filling that fleece, was a sign of the Jews delivery; and the conception of this Virgin a sign, and a beginning of ours. Thirdly, this fleece received the dew without hurt to the wool: and this Virgin conceived this immortal dew, without the corruption of her flesh. Fourthly, Gedeon wrung out this dew, and filled a vessel with it: And Mary brings forth her Son (that fills this great Vessel, 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 himself a Garment (even his own flesh) which he wears to this day, and will do for ever. This was foretold by Esay expressly. Behold a Virgin shall conceive, and bring forth a Son: And in a figurative speech by Jeremy, Behold, saith he, the Lord will work a new thing upon earth, a woman shall compass a man. A strange saying, yet true, for it was no new thing for one of mankind to be 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 be 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 show it is a new work, we begin our accounts and reckon as from this day, and date the year accordingly. This month the year gins to conceive and bring forth fruit in the delightful Spring; and some affirm that God began the world's creation as on this day, to show that all things become new.  
For the confirmation of the truth of this glorious conception, consider the predictions before rehearsed, and many other, as of the time, Gen. 49. 10. The Sceptre shall not departed from juda, nor a Lawgiver from between his feet until Shiloh come; Of the place, Esay 9 1. The Land of Zabulon and Nepthalim, near the way of the sea beyond jordan and Galilee of the Gentiles, a people that sat in darkness, and in the shadow of death, saw a great light; And of his line and stock, Esay 11. 1. There shall come a Rod out of the stem of jesse, 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 Angel, 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 herself, who was only privy thereunto, and upon the testimony of joseph, to whom it was revealed by the same Angel afterward; yet we may consider the circumstances of the thing itself; as first the simplicity of both the reporters, then how that it is not likely that joseph 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 passed fourteen years old at that time, as Saint Augustine and some other ancient Fathers do prove by manifest arguments.) All these things do make it improbable that she would invent such a thing of herself. And finally, the strange prophecy which she 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, do make it plainly appear that the matter must needs be true.  
But why stand I thus upon that which is an Article of our Belief, and requires more the mouth of Faith to receive and apprehend it, than the hand or tongue of humane reason to demonstrate or describe it: for he is anathematised that doth not believe this Gospel; therefore I will now leave to write any further of this story, and apply this days work in these uses: First in contemplation of the Aequator (my heart) stated in the midst of my body. Christ the Sun infused therein by the Spirit of God, making (so long as I live in this vale of misery, if it were possible) my spiritual and civil actions of even distance, both in the service of God and duties of my calling, that I may endeavour truly to worship and serve God in spirit and body, which are both God's workmanship. And if on either side it should exceed, not to be as on this day, the most part in the dark night of men's traditions, and newly entering into the day of spiritual illumination, but rather that the night of cloudy shadows should vanish and give place to the day of spiritual verities: Yet I do conceive it requisite and very fit that in the Church and service of God there should be decent, comely and reverend comformity and uniformity used and exercised therein by all, to express and make manifest our profession before men.  
Secondly, in invocation to God, that it would please him to send down into my heart the messenger of his love (the Holy Ghost) to assure me by manifest signs and tokens set down in his Word, that Christ is form in my soul, that the Lord of life rules in the triangle of my heart, that the Son of God is conceived in my mind, that so believing the truth of this day's commemoration, and finding 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 endless salvation of my own soul. Amen.   

THE SUN, Or, A Meditation on the Nativity of Christ.  
THus (though ruggedly) having finished the outward Court of this beautiful Fabric, 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 Imbroydering, and rich materials fit for such a building: I stood at a stand, not daring further to proceed, considering my own poverty and insufficiency for the performance thereof, especially in the very entrance the splendour of this radiant Sun did so dazzle the eye of my understanding, that I was resolved to rest myself in the door of this Tabernacle; for I do humbly acknowledge, that I am not enriched with the pure gold of divine learning, nor the fine silk of sweet eloquence, but yet (I praise God for it) I am endued with some confused notions, as unhewed timber, ragged expressions, as Badgers skins, and rough invention, as Camel's hair, which were of some use in the Tabernacle, as well as gold, purple silk, and fine linen: therefore having laid the foundation of this work, and reared it up to the first story, I would not be accounted a foolish builder, to leave off in the middle of my work: so though I have not such elegant expressions and learned divisions as the learned, yet I will assay to make a course piece of work thereof: And though I have not such eagle's eyes as to behold the Divinity of this glorious Sun, yet being covered with the veil of humanity, my tender weak eyes may look upon him, and see him as on this day to arise in the firmament of his Church, as the Sun of righteousness, with healing under his wings; for Salvation sprung from on high this day hath visitedus.  
Now as the Sun, I will here write of him in those usual names by which the Sun is called; which will lively demonstrate the comparative nature of either, if my dark expressions do not too much eclipse their lustre. The natural Sun is called by four names: Sol, Apollo, Phoebus and Titan. First, he is called Sol, because he appears alone. All other lights vanish at his presence. There is but one Sun in the Firmament, so likewise Christ is the only begotten Son of God by eternal generation: others are the sons of God by adoption. He the holy one of God, even holiness itself in the abstract; others are holy by donation in the concrete. He the only Saviour of mankind, 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 darkness. In brief he is the only King that governs, defends, & protects the Saints, the only Priest that offered himself a Sacrifice for the redemption of mankind, and the only Prophet that shows the way of salvation to his chosen: so equivalent to Sol.  
Secondly, the natural Sun is called Apollo the God of wisdom, knowledge, and learning. He that was famous in his time for Music, Physic, Poetry, and Divination: so in like manner Christ is the eternal wisdom of the Father, & the fountain of all heavenly knowledge, the true Physician of the soul, the good Samaritan that binds up the broken hearted, heals the afflicted spirit, and mollifies the hard dispositions of man's depraved nature frozen in sin and wickedness; he that only can make the sad heart rejoice, and make mercy the disconsolate soul, whose soul-ravishing parables, answers, and doctrines, were such as never man spoke, of whose Prophecies 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 natural Sun is called Phoebus; the spring of light, the discoverer of all things, and the expeller of darkness: so Christ is the true light which enlighteneth every man that cometh into the world: of his fullness 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 shows the vanity of the world, the deceitfulness of riches, the shame of pleasure, the folly of sport, the danger of greatness, inconstancy of honour and strict account to be given for all. At his presence all the gross darkness of man's ignorance vanishes, he is the fountain of knowledge, for all the light that all mankind 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 Grass and grain in the scorching Summer: so Christ the Sun of righteousness in the hot Summer of the last judgement, when he shall appear in the clouds with power and great glory, shall take vengeance upon his enemies, and ease him of his adversaries. Then shall he speak 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 Sceptre of Iron, and break them in pieces like a potter's vessel. Then shall his enemies look upon him whom they have pierced, and be confounded with shame, and consumed for fear 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 brief story.  
By consent of all writers both Pagan, Jewish, and Christian, jesus (whom we believe and confess to be the true Christ, was borne the twenty fifth day of December, Anno Mundi 4021, in the end of the forty one year of the reign of the Emperor Octavius Caesar, surnamed Augustus, which was fifteen years before his reign ended, and in the thirty fourth year of Herod's reign in Jewry, when the three famous Monarchies of the Assyrians, Persians, and Grecians, was passed over and ended, and the Romans were entered into the fourth, which was greater than any of the rest according to daniel's Prophecy, five hundred years before. At this time there was a universal peace over the whole world: for the said Emperor, after five civil wars waged by himself, and after infinite broils and blood shed in the world reigned peaceably alone for many years together, and in token of an universal peace over the whole earth, he caused the Temple gates of janus to be shut, according to the custom 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 signify the free liberty, rest, joy, and security wherein all men were after so long miseries, which by continual wars the world had suffered, to fulfil the Prophecy of Esay above an hundred years before Daniel, that at the coming of Christ people should sit in the Tabernacle of peace in sure dwellings and safe resting places.  
And again, he shall be called the Prince of peace, and again, there shall be no end of peace; and David long before him, in his days shall arise Justice and abundance of peace.  
Now for the particular state of Jewry at Christ's Nativity, thus it was, according as josephus the jew who was borne within five years after Christ's Passion, describeth the same. One Herod a stranger (whose Grandfather was sexton in Apollo's Temple, and his father called Antipater wa● brought up among thiefs in Idumea) came out of Idumea, was risen to acquaintance and favour with the Romans partly by his said father's means, who was (as josephus words are) a well moneyed man, industrious and factious. And partly by his own diligence and ambition, being of himself both witty, beautiful, and of excellent rare qualities. By which commendations, he came at length to marry the daughter of Hyrcanus' King of jewry, that was descended lineally of the house of David, and Tribe of juda; and by his marriage, obtained of his father in law to be Governor of the Province of Galily under him. But Hircanus afterwards falling into the hands of the Parthians, that carried him into Parthia, Herod run away to Rome, and there by the especial help and favour of Anthony, that ruled together in company with Octavius, he obtained to be created King of jury, 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 sons, named Antigonus, Alexander and Aristobulus, and divers others of the blood royal in jewry. Herod then by this means having obtained that Kingdom: 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 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 royal of juda. And a little after that again, he put to death his third son named Antipater. He caused also to be slain 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 chief 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 pedigree for him and his line, as though he had descended from the ancient Kings of Juda. He translated the high Priesthood and sold it to strangers, and finally, he so razed, 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, than was jesus of the same house and line of juda, borne in Bethlehem the proper City of David, which David was the founder and first author of regality in Juda. Now then consider the prophecy of jacoh, concerning the particular time of Christ's appearance, almost two thousand years 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 days, etc. The Sceptre shall not departed from juda, nor a Lawgiver from between his feet until he come, who is to be sent: The expectation of all Nations. Which prophecy that it was fulfilled now at Christ's Nativity, when Herod had extinguished all Government in judah: no man can deny, that will acknowledge the things set down before, which are recorded by writers both of that time, and of the jewish Nation and Religion themselves. And that it was never fulfilled from David's days (who began the government of the house of juda) until this time, appeareth plainly by all histories and records both divine and profane. For that from David, (who was the first King) unto Zedechias that was the last, and died in the captivity of Babylon; the Scripture shows how all the Kings descended of the house of juda. And during the time of their captivity in Babylon (which was seventy years) the jews were always permitted to choose themselves a Governor of the house of juda, whom they called Resch galuta: and after their deliverance from Babylon, Zorobabel was their captain of the same Tribe: and so others after him, until you come to the Macchabees, who were both Captains and Priests: for that they were by the mother's side of the Tribe of juda, and by the father's 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 Prophecy it is evident, that jesus was borne at the proper time appointed for the Messiah, when there was neither King nor Captain, nor High Priest, nor Counsellor, nor any one Governor of the house and Tribe of juda left in Iury.  
For further proof that Christ came incarnate into the world at the time appointed, here might be showed the destruction of the second Temple, according to daniel's prophesy, after sixty two weeks Christ shall be slain. The attestation of Oracles, the observation of Rabbins, and expectation of all the Jews at that time, but I intent brevity; and this is elsewhere 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 be taxed, by taking of every person in all places a penny, whereby they might profess themselves subject to the Roman Emperor, and he might know how many Towns, Cities, and persons were in the whole world under his dominion, and never till then was the like done. God's providence secretly working in this, that it might be the more evident that this was the time of the Messtah. In whom, as in their common Lord and Head, people of all Nations throughout the world are united in humble obedience to him their Sovereign. For the rest of the Nativity of our blessed Saviour, it is so learnedly and divinely written by Mr. Austin, that my weak invention is not able in the least measure to imitate, much less should this my dim candle show 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 City, hewn 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 Magis are brought from the Gentiles, and the earth receiveth him in a Cave. Justin Martyr saith, That because Joseph had no place to turn into Bethlehem, he went into a Cave near thereunto Origen, There is shewed in Bethlehem a cave wherein Christ was born, and in it a Manger. Theo We show no magnificent things, but a Den, a Manger, and a poor Virgin. Jerome writes of Paula, that she went into the Den of our Saviour, the Virgin's Inn. And Brocardus, who traveled thither, saith, It was on the East part of the City. And had it not been without the City, the Shepherds had not found him, it being late at night, and the City gates shut. And some affirm that part of it remains 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 Inn, or a Cave within or without the City, it is not material: yet this shows the poverty of the Virgin and her Spouse, that they were not able to make any great provision. Now I will conclude this day's Meditation with that divine Prayer of Doctor Featley's, in these words: Gracious Lord jesus Christ, the Son of God, and Saviour of Man, the joy of Angels, and dread of devils, the Jews Messiah, and the Gentiles Star, the Hope of the living, and the Resurrection of the dead, the the Way to all that come unto thee, the Truth to all that know thee, and the Life to all that believe in Thee: Make good all thy glorious and gracious Titles unto me. Lord protect me, jesus save me, Christ my anointed King rule me, my anointed Priest sanctify me, my anointed Prophet, reveile unto me the secrets of thy Kingdom. Oh Christ, whose Name is an Ointment poured out; anoint me with the oil of Gladness, this day above others. This is the day which the Lord hath made, I will rejoice 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 in it. Thou which madest all days, wert this day made of a woman, and made under the Law From all eternity, it was never heard, that eternity entered into the Calendar, of time, supreme Majesty descended into the womb; Immensity was comprehended, Infinity bounded, ubiquity enclosed, and the Deity incarnated: Yet this day it was seen; for this day the Word became flesh; God became man, and to effect this wonderful mystery, a Virgin became a Mother: one deep calleth upon another; one miracle begetteth another: the Sun bringeth forth all other days, but this day brought thee forth the Sun of Righteousness; If we set our voices, and instruments, and heartstrings to the highest strain of joy at the birth of great Kings and Princes; what ought I to do at this day, on which thou the King of heaven wast borne upon the earth? At the marriage of great personages, men give full scope to all manner of expressions of carnal joy, even oftentimes to the very surfeit of the senses with pleasure: how then should I be ravished with spiritual joy at this time, when heaven and earth, the divine nature and humane were married? 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 down to me, draw me up to thee, and give me access with more confidence and boldness; for now thou art become my Brother and Ally by blood. The rays of thy divine Majesty will not dazzle the eyes of my soul, they being now veiled with thy flesh. This day thou didst unite thyself to me naturally and substantially, and becamest truly flesh of my flesh, and bone of my bone: unite me to thee this day spiritually, and make me a true member of thy mystical 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 thereof; and impart and communicate unto me the merit of all 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 fare above all creatures, keep me from defiling my flesh with sinful pollutions; or abasing, or enthralling it to Satan. O Son of God, who by this incarnate Nature, becamest the Son of Man, make me the sinful son of man by Grace and Adoption to become the son of God. And as thou this day according to the words of thine Angel wert borne to me, be borne also in me, that from henceforth I live not, but thou in me. Let thy Spirit quicken me, thy Flesh nourish me, thy Wisdom guide me, thy Grace sanctify m●, and thy Word instruct me. Let the Holy Ghost, of Whom thou wast conceived, beget thee in me, by the Immortal seed of thy Word. Let my Faith conceive thee, my Profession bring thee forth, my Love embrace thee, and Devotion entertain, and continually keep thee with me till thy second coming: So come unto me Lord jesus, come quickly. Amen.   

THE MOON, OR, A Meditation on New-year's day.  
AFter you have taken a view of the Sacrifice prepared (A Lamb slain from the beginning) you may be pleased to behold how the Priest gins to draw its blood with the sharp knife of the Ceremonial Law (as on this day) which may very well be compared to the Moon from her fourfold nomination. First she is called Lucina, or Luna, because she is a light which appears in the dark night: so the Ceremonial Law was as a Light in the night of ignorance, when all the world was in darkness. God separated the Jews to himself, as David saith, God hath given Laws unto jacob, his statutes and ordinances unto Israel: he hath not dealt so with any other nation, neither have the Heathen knowledge of his Laws. Secondly, the Moon is called Cynthia, which was an high hill in Delos, that shadowed the whole Island: So these Laws were but the shadows of good things to come, as Saint Paul says: They were all under a cloud, but now the veil is taken away, the partition wall is broken: The Sun appears, the shadows vanish, and saving knowledge is apparent to all Nations in the world, that do not wilfully shut their eyes against that light. Thirdly, the Moon is called Phoebe, to signify (as I conceive) that all the splendour and brightness she hath it is from the Sun: So these legal Ceremonies came from the Son of righteousness, the wisdom of the Father, God Almighty commanded, instituted and ordained them: It also shows that they are true light, though dim and dark. And last of all, the Moon is called Diana, the Goddess of Chastity to show her simplicity & purity: so likewise these ceremonies in themselves were harmless and undefiled, but may be abused as they are used. Having taken a view of the Metaphor, see it in the thing itself. Circumcision is the cutting off the foreskin of man's flesh, which in Latin is called Praeputium, whereby God would have Abraham and his posterity distinguished from other Nations, and therefore was called the sign of the Covenant between God and his people; which was to be performed the eight day after the birth of the child, and they that refused to be circumcised, were to be out off from the living, Gen. 17. The reason of which Law was to signify, that all that is begotten of man is corrupt and must be 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 mere Man, as they hold, but being God, he came down from heaven, by taking the true nature of man, and was circumcised, that this figure might appear to have the spiritual effect from him, that from thenceforth not figures any more, but the truth might be divulged by him, and his Disciples. He was circumcised for many causes. First, that he might show the truth of his flesh against the Manichees. Secondly, that it might appear, that his Humanity was not consubstantial with his Divinity, against Apollinaris. Thirdly, that he brought it not from heaven, against Valentinus. Fourthly, that he might confirm Circumcision, which did serve as a figure of his coming. 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 die with Christ dying, and rise with Christ rising; so we are circumcised with Christ's Circumcision, so that we need not now to be circumcised. Beda renders the reason thus, Christ was circumcised, to commend unto us the virtue of obedience by his own example, and that in compassion he might help those, that being set under the Law, were not able to bear the yoke of the Law, and thus he which came in the similitude of sinful flesh, doth not refuse the remedy, whereby sinful flesh was wont to be cleansed, there being the same remedy against the wound of original sin in Circumcision, which is now in Baptism; 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 original sin, needed not to be circumcised, but only to commend obedience by his example, and to take away the yoke of the Law. For our sakes only he was circumcised in his flesh, that we in him might be circumcised in spirit; and Cyril saith, that Christ was circumcised the eighth day▪ and so risen again the eighth day, and intimated unto us the spiritual Circumcision, when he said, Go 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, Ye are circumcised, not with Circumcision m●de with hands, ●ut with the Circumcision of Christ. Now it is rendered by some of the Rabbins that the name of the Messiah shall be Jesus for this reason among others, that as the name of him who first brought the jews out of bondage into the Land of promise, was jesus of josuah, which is all one, so must his name be jesus, that shall the second ●ime deliver them from the bondage wherein they are, and restore them to their old and ancient possession of jewry, which is the chief benefit they expect by the Messiah: which is true in a spiritual sense. And the express name of jesus was prophesied long before Christ, as it is to be seen in the second book of Esdras; which though it be not canonical, yet it is allowed for a good book, in these words of God the Father. Behold, the time shall come when the sign shall appear that I have told, etc. And my son jesus shall be revealed, with these who are with him. And after those days my son Christ shall die, and the earth shall render those that sleep 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 julian year. And the Sacrament that came in place of the old is called the Sacrament of initiation, the beginning or entrance into a holy profession. And it is as a most effectual pledge and witness of our renewing and restoring by Christ, as it is well set down in our Common Catechism 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 uncleanness of the body, so (saith the Apostle) The blood of Christ cleanseth us from all sin: for we are buried with Christ in Baptism. 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 baptised: for the efficacy of Christ's blood signified by the element of water in Baptism, is not only to set before our eyes the expiation and purgation from sin, but also to demonstrate our livelihood 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 newness 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 sin, and the life of grace And the duty on our part, that we may be fitted for this great benefit, is a godly resolution joined with an earnest endeavour to consecrate ourselves to the forsaking of sin and wickedness; and a lively faith, whereby we lay hold and feel the power of this inward washing by the Holy Ghost. Therefore I conclude with the prayer for the day, which I find excellently framed to my hand in these words. Most tender and compassionate Lord, now first known by thy name Jesus, who being the true Vine which yieldest the wine that gladdeth the heart, wast pruned this day with the sharp knife of circumcision, and b●eddest for me, have pity 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 satisfy for the sin of my Birth, and the whole stream that ran from all the parts of thy body in the Garden, and on the Cross, may expiate all my numberless actual sins; whether they be sins of lighter tincture, or of a scarlet dye: sins like beams, or sins like moats: sins conceived in the heart only, or sins brought forth into act: sins in my belief, 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 Iniquity against my neighbour, or sins of impurity against my own flesh: for of all these I have a great load, they are more in number then the hairs of my head, they are a burden too heavy for me to bear; they lie upon my conscience like so many Talents of lead, and would press 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 greatness▪ how should I not hope, i● I think upon thy goodness? 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 consider 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 been offered 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 foul and festered were my sores, that nothing could heal them but a bloody knife. But why should this bloody instrument be applied to thy purest, tenderest Immaculate flesh, made all of Virgin's blood? There was no superfluity to be pared off in thee, nor rank blood to be let out: the superfluous skin 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 pain, I the ease; thou the smart, I the cure: O wonderful Cure! O more wonderful Love! out of the mouths of babes and sucklings as thou hast ordained, so mayst thou justly challenge Praise, who in thy Infancy madest such an assay of my Redemption, and tenderedst the earnest of thy blood for me. Not nine days old thou shedst drops of blood for me, 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: eternal thanks be given unto thee for thy Circumcision, whereby thou hast abolished Circumcision itself, and provided me an easier remedy of original 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 Father's promise, and condition of his Covenant to circumcise the foreskin of our hearts. By this thy razor thou hast fitted the Tables of my heart: now writ thy Laws and love in them. By receiving this Seal 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 Mother's womb. In thy infancy thou bleddest for me; in thy twelfth year thou arguedst for me; in thy youth thou obeyedst for me, and in thy ripe and perfect age thou suffered'st and died'st for me. To thee therefore, as it is my bounden duty, I offer the buds of my childhood, 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 terms acceptedst the Name JESUS: So let me betimes give my name to thee, and enter into thy service. Let me bear thy yoke even from my youth. Lord, who this day wert circumcised in the flesh; Circumcise me in the heart, that I may in purity, sincerity and uprightness of heart walk before thee all the days of my life: neither circumcise my heart only, but my ears, eyes, hands, head, and feet, that no superfluity of maliciousness, nor impurity remain in me. Now thou hast renewed the face of the earth, renew this day, and repair thy decayed Image in me. Thou hast begun a new year, begin in me a new Reformation, make me, I beseech thee, a clean heart, and renew a right spirit within me. The year like the Serpent hath cast off his old skin, and put on a new; so let me also cast off my old Man, and put on the new Man; and from this day to my old age and death walk in newness of life. That I may be a fit guest to be admitted into the new heaven, where dwells Righteousness, and to be entertained at thy Table, and drink new Wine with thee in thy heavenly Kingdom for evermore.  
Amen.   

MARS, or a Meditation on Ash-wednesday.  
IN time of the ceremonial Law, the Paschall Lamb was commanded to be roasted with fire, dressed and prepared with sour herbs, to be a fitting sacrifice to God for the people. And Christ the true Paschall Lamb in accomplishment thereof, throughout the whole course of his life was continually broiled in the fire of affliction, and seasoned with the sour revile and bitter taunts of malicious men, that he might become a pleasant sacrifice to God his Father. Now as the Planet Mars is three years before he accomplish or fulfil his celestial race, so likewise Christ in the race or circuit of his ministerial office was three years, viz. from the one and thirtieth year of his age to his death. And as Mars, though in himself inoffensive, yet opposed by contrary aspects, proves fatal; so Christ, if well placed in pious hearts, governs his chosen with the sweet influences of his grace but if opposed by malicious wicked hearts, he turns into a consuming fire. He is as a good Captain over his soldiers to keep 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 he continued his course, and vanquished and run 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 own 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 coming out of Egypt, (which might be about the sixth or seventh year of his age) until his Baptism by Saint John, (which was the thirtieth, and as some affirm upon the seventh of October in the middle of the last week spoken of by Daniel, cap. 9) there is little recorded, either in Profane or Ecclesiastical Writers: for that as Saint justine, Saint chrysostom, Saint Augustine and others do write, he bestowed that time in the common exercise and labours of man's life; thereby to show himself true Man, and give demonstration how much he detested & hated idleness. But after his Baptism, viz. when he was passed thirty years of age, (for he was full thirty the twenty five of December) because it was not lawful for any to be admitted into the ministry before they were so old, Num. 4. he began to preach in the month of January and February, and his whole doctrine was directed to the manifestation of his Father's will, and amendment of man's life. It tendeth all to this one ground and principle, Thou shalt love the Lord thy God with all thy soul, and thy neighbour as thyself. It was plain, easy, perspicuous and evident, though it treated of most high mysteries. It had neither pomp nor pride of rhetorical words, nor flattering of man's wickedness, as the doctrine of many Philosophers had, neither consisted it in unprofitable external 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 took away or disannulled not one perfect or spiritual point of Moses Law, but rather revived, interpreted, fulfilled and made perfect the same. For whereas that commanded external observance, this addeth also internal obedience: whereas that said, Love your friends; this adjoineth, Love also your enemies: whereas that commanded we should not kill, this further commandeth to speak no angry words: whereas that prohibited actual adultery; this also forbiddeth to coyet in the mind: whereas that said, 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 only to be thy neighbour; this teacheth every person living to be thy brother: whereas that taught thee to offer up a calf, a sheep, or an ox for thy sins; this instructeth thee, to offer up a contrite heart by faith in the blood of him that died for all, with a firm 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 only Name, Power, Goodness and Glory; to the depression of man's pride, by the discovering his misery; to the contempt of this world and vain pomp thereof; to the mortification and subduing of our fleshly appetite; to the true and unfeigned charity of our neighbour; to the stirring up of our spirit to celestial cogitations; to peace of conscience, tranquillity of mind, purity of body, consolation of our soul, and in one word, to reduce mankind again to a certain estate of innocency, simplicity, and Angelical sanctity upon earth, with his eye fixed only in the eternal inheritance of God's kingdom in heaven.  
This was the doctrine delivered by Jesus: which is the same that the Prophets foretold should be delivered by the Messiah. And for his life and conversation, by the testimony of his greatest adversaries, it was more admirable than 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 world the dignity of a servant; of such sweet and mild 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 hear his voice in the streets: a bruised reed he shall not break, nor the smoking flax he 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, with did consist of internal, and external 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 temporal respects, and followed him who had nothing to give or promise them in this world. A man that never spoke them fair, or uttered doctrine that was not repugnant to the sensuality of this life, as may appear by their own writings and testimonies of him. A man that was contemned by the better sort, as than it might seem; that is, by the wise and learned of that country, and especially disliked by them that were in government as a dangerous and troublesome man to the state, one that had neither friends to bear 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, & lose 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, and be content to die and lose their lives rather than 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 be granted by his chiefest enemies to be supernatural. The second point is of external things and facts done by Jesus, above all power of humane ability, in the sight & knowledge of all the Jews; 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 jerusalem, at whose death and burial, (being a Gentleman) many Scribes and Pharisees must needs be present (according to the jewish custom at that time) and they saw him both deceased, interred, and the funeral feast observed for him, as also raised again from death by jesus, after four days of his burial, with whom they did eat and drink, and converse after his return to life, and every day might behold him walking up and down in the streets of jerusalem. This story could not be feigned. So in like manner the raising of the Archisynagogues daughter, whose name is affirmed to be jairus, with divers other circumstances that do make the thing most notorious. The raising of the widow's son before the gate of the City Naim, in the presence of all the people that bore the said corpse, and stood about it; the healing of ●he Cripple in jerusalem, that had lain thirty and eight years lame, at the Pools side or Bath called Probatica, which miracle was done also in the sight of infinite people. The casting out a legion of devils from a man that for many years was known to live in the mountains, the feeding and filling of five thousand men beside women and children at one time, and four thousand at another, with a small parcel of bread and a few fishes. The turning of water into wine at a marriage in Cana, in the presence of all the guests, the healing of him by a word only that had an incurable dropsy, and this at the table of a principal Pharisee and in the sight of all that sat at dinner with him; the giving sight to him that was borne blind well known 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 any one part thereof had been 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 days 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 Devil, as S. Luke expressly saith, being forty days tempted of the devil, yet some think he endured all those sharp temptations in one day, whom in the end he overcame with his own weapons. And this happened upon him presently after he was baptised of john Baptist, so saith S. Mark, Immediately the Spirit driveth him into the wilderness. And I note it the rather, because it is the usual custom of Satan now in these days to deal with the servants as he dealt with the Lord. As soon as they begin to consecrate their endeavours to the service of God, the devil by the wind of promotion, the allurements of pleasures, or spur of worldly profit drives them into the wilderness of worldly affairs, where they remain long ere they can get out of the entanglements of many thorny cares and anxieties of mind. How this wilderness was called, the Evangelist doth not specify: but it is thought to bethe desert of Ara●ia P●traea, and that our Saviour fasted upon the mountain of Sinai, where Moses and Elias fasted fo●ty days 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 sin: for although the Son of God was without sin, yet he took upon him the sins of all the world. And so our Saviour Christ according to common computation continued in this desert from the seventh of October to the sixteenth of November, which was forty days and forty nights. And upon the seventeenth of November hungered. And then the devil with an extraordinary boldness carried him from mount Sina with great violence through the air, and set him upon the top of a pinnacle of the temple, which was so exceeding high that whosoever looked down from it into the valley of Cedron, their eyes dazzled and it seemed as though there had been clouds in the bottom of the valley, for it was six hundred foot from the bottom to the top. From this place the devil bade our Saviour throw himself down, after the devil set Christ upon an exceeding high mountain: but what hill it was or how it was called, the Evangelist doth not set down, but it is to be thought, it was the high mountain Nebo, which was also called Pisgah, and stood twenty four miles from jerusalem Eastward where God shown unto Moses all the land of Canaan beyond jordan. And in this place the devil shown our Saviour the Kingdoms of the world and the glory of them; saying, All these will I give thee, etc. Now our Church hath piously set a part this annual fast to begin as on this day in commemoration of that fast of our Saviour: for by our conformity we show whose servants we are, even his whose works we imitate, and that abstinence from usual repast might be a means to quicken our resolutions against the receiving of the Sacrament of the Lords Supper at Easter; for though fasting in itself be no religious act in which the immediate worship of God consists, For the kingdom of God (as the Apostle saith) consisteth not in meat and drink, yet it is a religious act as accessary to the worship, serving as a help or preparative to faith, prayer, etc. And so may be called a good work. And therefore in all Churches and in all Ages since the Apostles time, it hath been piously observed, as is learnedly demonstrated in divers treatises extant in English. Now why this day is called Ash-wednesday is, for that the Christians in the Primitive times retained many of the Heathens and Jewish ceremonies, as jobs friends sprinkled dust upon their heads towards heaven; the King of Nineveh and Queen Esther, with the jews, sat in ashes to express their sorrow: so they to express their own vileness and unworthiness cast ashes on their heads. But this was an unnecessary ceremony, and therefore in the reformed Churches well dismissed. So now I conclude this day's 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 hear me. If thou wilt not hear the voice of my words, hear the voice of my tears: if thou wilt not hear them, hear the voice of thy son's blood which speaketh better things than the blood of Abel. I confess 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 graceless as to grieve that Spirit of grace, which sealeth thy chosen to salvation. I deserve that thou shouldest even abhor me for my sins, but I abhor myself for them in dust and ashes. I have offended thee in gluttony, but I now fast for it; in pride, but I humble myself; in laughter and sports, but I weep for it; in sinful joys, but I mourn for it; I have wallowed in filthy pleasures, but I wallow for it in dust and ashes: I have broken all thy Common dements, but I have broken my heart in true contrition for it. Thou didst not break a bruised reed, wilt thou grind to powder a broken heart? What profit is in my blood O Lord, when I go down into the pit? Nay what profit is in thy blood O blessed Redeemer, if they for whom it was shed go down 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? Hear O Lord and have mercy upon me, thou that healest those that are broken in heart, and givest medicine to cure their sickness, raise up my prostrate and dejected soul. Why didst thou hunger O Lord, but to satisfy for my gluttony? why didst thou thirst, but to satisfy for my drunkenness? why didst thou weep, but to satisfy for my sinful joys? why didst thou endure unspeakable torments, but to satisfy for my lewd pleasures? why didst thou die an ignominious death, but to satisfy for my sinful life? why didst thou shed thy blood, but to satisfy 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 days hath fully satisfied for his eating. But I renew my sins daily, and thou renewest thy mercies. The guilt of my sin is great, but the price of thy blood is greater. I have offended an infinite Majesty, but satisfaction hath been made by an infinite Majesty. My wickedness cannot exceed thy goodness, for my power of sinning is finite, but thy faculty of pardoning is infinite. Wherefore sigh my sins (be they never so many, never so weighty) fall within the measure of thy mercy, and compass of thy goodness, and sigh it is all one with thee to give what I ask, and to incite me to ask, to heal my wounds, and to make me feel the smart of them; Lord who hast given me the one, deny me not the other: rebuke the surges of temptations, and quiet my soul. Thou who in the days 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 grief, alloy the troubles of my affrighted conscience. Thou who fastedst forty days, accept of my humiliation these forty days; and grant that my stomach may not only fast from accustomed meats, but all my senses from their usual delights, and most of all my heart from worldly comforts and contentments. Let no sight delight me, till I see my sins removed like a mist, and thy countenance shine upon me. Let no sound or voice delight me, till I hear thee by thy Spirit to speak peace to my conscience, and say to my soul, 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 cross. Let no meat delight me, till with the sour herbs of sorrow and anguish of heart for my sin, I have eaten the Christian Passeover, the flesh of thee that immaculate Lamb slain from the beginning of the world. Hear 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.   

SATURN. OR, a Meditation on Goodfriday.  
HAving in the former meditations shown you an immaculate Lamb and the first fruits of the meritorious blood thereof, then how the said Lamb 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 Cross as on this day, under the metaphor of the Planet Saturn. But herein I perceive my own inability and presumption, that I should dare to adventure upon such holy things in such vile comparisons, for the expulsion of Saturn out of his kingdom by his brother Titan, and son Jupiter, is no way equivalent to the malice of the Jews against our blessed Saviour. For Saturn broke covenant with his brother, and kept three of his male children alive, contrary to the condition which he held his kingdom by. And therefore Titan had just cause to make war against him, and recover his inheritance due to the first borne. And Jupiter likewise did expel his father out of his kingdom, because his father threatened to kill him. But Christ had done offence to none, he had broken no bonds, but rather made up the breach; he was so fare from destroying that he came on purpose to save and redeem that which was lost. And what were the troubles of Saturn King of Crect, 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 the troubles of our blessed Saviour? And where is the patience of Saturn, job, or any other that was in Christ? For as the light of the natural Sun is darkness, to the Splendour of the Sun of Righteousness; so all the excellency and worth that is in all mankind is not able fully to demonstrate the excellency that is in Christ: yet because Saturn was imprisoned by his Brother, and driven out of his Kingdom by his own son; I did intent to show how our blessed Saviour, as on this day was bound & imprisoned by the cruel Jews his brethren according to the flesh, of the Virgin Mary, and driven out of the Kingdom of this world, by those which should as obedient children to the commands of God their Father, have kept their hands from killing the innocent. But being conscious of my own insufficiency for the performance of such a work, it being excellently described by many famous and learned men; I will only write the brief 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 clock in the evening, upon Thursday the second day of April just at the beginning of the fourteenth day of the first month 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 hour to the tenth, about the second watch of the night, judas that Traitor went from his Disciples. In the mean time Christ made that long Sermon recited only by john 14. 15, 16. and made that effectual prayer, john 17. About the tenth hour (after they had sung à Psalm) Christ went over the brook Kedron, to the Garden of Gethsemane, being somewhat more than half a mile, there between the hours of eleven and twelve, he sweat water and blood, and prayed earnestly. About twelve of the clock, it being then midnight, Christ was betrayed by judas, who about three days before had sold him for thirty silverlings, which was worth about three pound fifteen shillings. From Gethsemane the Jews brought him bound to Jerusalem, and about one of the clock in the morning carried him to the house of Annas, who was one of the chief Priests. About two of the clock they led him from thence to Caiaphas' chief Priest, from three of the clock till four (which was about the Cock's crowing) Peter denied Christ. At the same time Caiaphas and all the Rulers of the people in Jerusalem, would have condemned the Lord of Glory, the Son of God. At the same time also the servants and officers of the Priests beat him and mocked him. About five of the clock in he morning Christ was condemned by the whole consent of Synedrion of the Jews. All these things Christ suffered between Thursday and Friday. And whereas the Jews according to the commandement 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 Lamb was celebrated amongst the Jews, Christ the Lamb of God was made a living sacrifice on the Cross for the sins of man. Thus we have observed the hours of the night, so likewise let us observe the hours 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 Jews, at six of the clock in the morning, about Sun rising of the same day, our Saviour Jesus Christ was brought unto Pilate, and Judas Iscariot hanged himself, because he had betrayed innocent blood. About seven of the clock in the same morning, our Saviour was carried to Herod Antipas, that cruel Tyrant, (who the year before had put john Baptist to death) where he was disdainfully handled; but Pilate and he were made friends. At eight of the clock our Saviour returned to Pilate, who propounded unto the Jews (because they were to have a capital offender delivered unto them at the Feast of the Passeover) whether they would have Jesus their King, or Barrabas, who had been a murderer, let lose unto them? But they condemned Jesus, and chose Barrabas, whose name signifies the son of the Multitude, or a seditious man. About nine of the clock in the morning (which the Jews commonly call the third hour of the day, because it succeeded the morning, and continued till noon) our Saviour Christ was whipped and crowned with thorns. About ten of the clock Pontius Pilate in the place called Gabbatha, publicly condemned Christ to be crucified, and washed his hands in token of innocency. Pontius signifies cruel and inhuman, Pilate a man armed with a Roman dart. Between ten and eleven our Saviour Christ carrying his Cross, was brought to the place called Golgotha. About eleven of the clock (the third hour of the morning being not yet fully finished) our Saviour Christ was fastened upon the Cross, where he hung four hours, viz. from eleven till about three of the clock in the afternoon. And he spoke before that supernatural eclipse of the Sun three memorable say: First, Father forgive them, for they know not what they do: Secondly, he said to his Mother, Woman behold thy Son: And to john being converted, Behold thy Mother. Thirdly, to the Thief: Verily I say unto thee, this day thou shalt be with me in Paradise. About twelve of the clock (in that meridian which the Jews call the sixth hour, that is, the sixth hour from the rising of the Sun) that supernatural eclipse of the Sun happened, of which you may read in Dionysius, the Areopagite, and Eusebius. About three of the clock in the afternoon, which the Jews call the ninth hour (the Sun now beginning to receive his light) our Saviour spoke these four say, 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, Further into thy hands I commend my Spirit, and so died. At which time there were many wonderful miracles wrought, as you may read, Mat. 27. Mark 15. Luke 23. john 19 About four of the clock in the afternoon our blessed Saviour was pierced thorough with a lance, and there issued out of his side water and blood. About five of the clock (which the jews call the eleventh hour of the day) our Saviour Christ was buried by joseph of Arimathea and Nichodemus. About the sixth hour there was an eclipse of the Moon, which was natural, 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 jews, for that Christ this day rested in the Sepulchre) the Priests and Pharisees being partly joyful, because (as they thought) the disturber of the common peace, and one that opposed their authority was dead, and partly careful how they might prevent his Resurrection, went to Pilate and obtained of him a band of soldiers to watch the Sepulchre, and to put his seal upon the stone. Now as at the Birth of Christ I writ what I found concerning the manger, in which Christ was laid, when he was borne: so I thought it not amiss to set down the description of the Sepulchre, in which he was laid, when he was dead, as I find it in the forenamed book in these words: The sepulchre of Christ stood upon the west side of jerusalem, close by Mount Golgotha, in the garden of joseph of Arimathea: for it was the custom of the jews to build their tombs or sepulchers in their Orchards and gardens, and beautify and adorn them with Lilies, Roses, and other flowers, on purpose to put them in mind of their mortality, according to that of David, The days of man are like grass, 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 jews (but especially the Kings) would be buried in their gardens. So joseph, a good and just man, following this custom, had hewn for himself 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 air, he might be put in mind of his mortality. In this Monument our Saviour was buried, and from this place upon the third day early in the morning, he risen; to the terror and astonishment of such as watched the Sepulchre. From whence may be 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 again to grace, and made us capable of heavenly felicity. This Sepulchre (as it is described by Saint john, when he went with Saint Peter to see if that notable miracle of the Resurrection were true) was like a little chapel, the door 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 looked in and saw the linen  where they lay wrapped up: from whence may be concluded, that the Sepulchre which is now extant (howsoever perhaps it may stand in the same place) is not the same Sepulchre wherein our Saviour Christ was buried: for it is described to be foursquare, 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 john, for he saith, that they rolled a great stone to the door 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 itself from Mount Calvary into the garden of joseph of Arimathea: representing in form a little chapel; the entrance thereinto was towards the East. And further he addeth, That they which went into the veil found on the right hand towards the North, a stone Tomb, which resembled a coffin situated in the pavement, joining to the wall, which stone coffin was of a mixed colour, that is, white and red, being seven foot long and three handfuls high. This description Venerable Bede records from certain Monks that went upon devotion to jerusalem to visit this Sepulchre; but since it hath been divers times destroyed, and polluted by the Turks and other Heathen people. From whence may be gathered, that the Sepulchre which is now standing & shown unto Pilgrims, is some new device, to get money of strangers, and procure a kind of blind devotion in the hearts of ignorant people. Wherefore, as the Angel said, Let us not seek Christ any longer amongst the dead, or in the grave, but in his 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 eternal glory. For the confirmation of the truth of Christ's passion, besides the true relation thereof set down by the four Evangelists, the Prophecy of the Sibels, and consent of the Rabbins, the holy Scriptures long before set down, that the Prophets prophesied of every particular thing in our Saviour's Passion. First, that all his Disciples should forsake him. Zachary told, That the Shepherd should be smitten, and the sheep scattered, that one of his own 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 heel against me. And Zachary makes relation of the thirty pieces of silver the price of him that was valued, which the children of Israel valued, and gave for the Potter's field, as the Lord appointed. Esay in the person of Christ relates the jews spiteful usage of him in the high Priests Hall, and before Pilate, I gave my back to the smiters, my cheeks to the nippers, and hide not my face from shame and spitting. David likewise in the person of Christ lamentably complains, 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 go 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 complains that they gave him gall to eat, and vinegar to drink. And another Prophet cries, That they shall look upon him whom they have pierced. Finally, the whole relation thereof is set down by the Prophet Esay in his 53. Chapter, which gins with this preface, Who will believe our report? or to whom is the arm of the Lord revealed, etc. to the end of that Chapter, where you may behold his deplorable condition upon the Cross, 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 plentiful increase of his Kingdom after his resurrection. And as it was foretold by Prophets, some a thousand, others six hundred, and the least three hundred years before Christ was borne; so it was typified and prefigured in Abraham's time, by the sacrifice of his son Isaac, by the brazen Serpent set up by Moses in the wilderness, and by all the Sacrifices that were in the levitical Law. Therefore I will close all with that of the Prophet jeremy.  
Is it nothing to you all ye that pass 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 waste placed on the cross between them both, with thine Arms stretched abroad to embrace, and thy head bowed down (as it were) to kiss all that come unto thee; I humbly prostrate myself at thy feet, desiring in unfeigned repentance, with my tears to wash those thy wounds that bled for my sins, and in a lively faith to touch the print of thy naples, and thrust my finger into the hole of thy side, thereby to take real and corporal possession of thee, that I may with Thomas truly call thee, My Lord, and my God; my dread, and my love, my surety and my ransom; my sacrifice, and my Priest, my Advocate & my judge, 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 me) but sigh thou hast offered thyself to be my pledge, and thy blood for my ransom, thou art truly mine. My Lord and my God, O let the spear which ran thee thorough fasten my heart to thy cross, let the nails which printed thy flesh, imprint thy love in my soul. Let the thorns which pricked thy temples, not suffer the temples of my head to take any rest in sin: let the vinegar which was given thee melt my adamantine heart into sorrow: let the Sponge which was offered thee on the Cross, wipe out all my debts out of thy father's tables. Let others go on forward, if they please, I will stay still at thy cross, and take no other lesson. For I desire no other Pulpit than that tree, no other Preacher than thy crucified body; no other text than thy death and passion; no other parts then thy wounds, no other amplification than thy extension; no other notes then thy marks; no other points then thy nails; no other book than 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 mankind was so sorely wounded, that the whole head was sick, and the whole heart faint; from the crown 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 nails, to the crown of thy head which was pricked with thorns, there was nothing but cuts, and stripes, and marks, and scars, and sores, and wounds, in thy whole body. Because our heads plotted and devised wickedness, on thy head was plaited a crown of thorns. Because our eyes burned with lust, thy eyes were bedewed with tears: because we belched out blasphemies against thy father, thy face was spitted upon: because our bodies have been stretched wantonly upon our soft beds, thy body was stretched upon the hard cross. O Lord, our ears have offended thee by listening to wanton music, profane speeches and songs, therefore thou suffered'st in thine ears by hearing scoffs, and blasphemous taunts; we have offended in our smell by luxurious perfumes, & sweet odours, therefore thou suffered'st in thy smell by the stench of Golgotha: our taste hath offended in gluttony and drunkenness, therefore thou suffered'st in thy taste by gall and vinegar: because our feet were swift to shed blood, thy feet were nailed to the cross: 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 thorns, on thy cheeks with buffets, in thy joints with strains, in thy flesh with stripes. Lastly, because our hearts most grievously offended in unchaste, malicious, covetous, ambitious thoughts, desires, and affections, and piercing ourselves with worldly cares; therefore thou wast most grievously pained in thy heart, which was run through with a spear. If all the sufferings of Martyrs since the world began were put in one scale, and thine in the other; thy passion would bear them all down: for thou barest the full weight of thy Father's heaviest hand.  
Never were there sufferings like thy sufferings, because never such a sufferer, the torments being infinitely improved by the bearer. Never sweat like thy sweat, because never any had a burden like thine. Never tears like thy tears, 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 sorrow like thine, because never sense and apprehension like thy sense and apprehension of the infinite displeasure of thy father, for the sins of mankind. O my most bountiful Redeemer, who bestowedst largely, and waste bestowed liberally for me, It concerneth me to know how much I stood thee in: for how should I estimate thy love, if I cannot cast the total of thy debt thou didst discharge for me? But no heart can conceive what sorrow thou conceivedst: no tongue can express what grief thou didst express by thy bloody tears, and these thy strong cries, when thou complain'dst that thy soul was heavy unto death, and prayedst thy Father (if it were possible) to let this cup pass from thee. I am appalled at thine agony, I am astonished at thy fear, I am amazed it thy patience, I am ravished at thy love. My heart riseth, my veins 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 judas 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 murderer before thee, & the barbarous soldiers that spit upon thee, and buffeted thee, and the bloody executioners of the jewish malice and Roman cruelty, that banged, nailed, and gored thee. But when I dive into thy bloody passion, I find myself as deep in thy bloodshedding as they. They were in that but instruments, but I by my sins was a principal in the death of thee the Lord of life. My sins by their tongues and hands did all this villainy and outrage upon thee. Their nails and▪ spears pierced but thy flesh, but my sins pierced thy very soul. My sins, my sins, O Lord, by their hands crucified thee; wherefore I condemn mine eyes to continual tears, my heart to perpetual sighs, and my thoughts to everlasting pensiveness. 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 gulf, but that the price of thy blood hath satisfied (as for all other sins) so for the guilt of spilling itself. And now my anger, and fear, and trouble, and anguish, are all turned into joy, and comfort, and love, and admiration of the infinite wisdom 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 do, what can I suffer enough for thee? gracious God, to all the rest of thy blessings spiritual and temporal 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 do, I may have thy passion in my heart, and thy wounds bleeding a fresh in my mind, with an infinite hatred of sin that procured them, and love of thy goodness 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) half dead but wholly dead in my sins and transgressions. Thou Lord art the true Elias who raisedst and dost raise from death this widow's children to life, by stretching thy body over them. O my gracious Lord, apply thy body stretched this day on the cross 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 walk with thee henceforth in newness of life. So be it. Amen.   

JUPITER, OR a Meditation on Easter-day.  
WHen I did first compose this Annual world, my thoughts were so presumptuous as to promise to my unlearned self a power and faculty to fit every day's meditation to the resemblance which I first propounded in the entrance into this Tabernacle: but as I have come fare short in the precedent expressions, so I fear I shall come much more behind in the subsequent meditations. Yet I will adventure to show that the Sacrifice which was offered unto God upon the Altar of the Cross on Goodfriday for the expiation of the sins of mankind, is truly exhibited to every worthy receiver in the blessed Sacrament of the Eucharist or Lords Supper. And therefore the Christian Church in all ages hath piously appointed this yearly feast of Easter to be by every one of her members solemnly observed instead of the Jews Passeover, whereby every believing soul may be assured, that if he find the blood of that most immaculate Lamb sprinkled upon the door post of his heart, the destroying Angel shall have no power to enter therein.  
Which assurance that he may obtain first before he receive these sacred mysteries, he ought to be fitted with the preparing graces of true sorrow and hearty contrition of spirit for sins past, joined with penitent resolutions and endeavours to lead a new life in time to come; perfect love and charity with all men joined with longing desires to participate the benefits of Christ's passion; and humility of spirit joined with holy rev●rence and godly devotion.  
Secondly, in receiving, he ought to be endued with the comprehensive grace of a true, lively, and justifying faith.  
And last of all, he ought to have the retaining graces of hearty praise and thanksgiving for all Gods inestimable benefits, especially for the Word and Sacraments joined with joy and cheerfulness 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 down 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 or Fowl 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 mystery from an earthly and humane repast) under the figures of bread and wine, as it were the printed lid or cover, thou O devout soul, 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 sign to the eye of the body, is presented in the thing signified to the eye of the soul and hand of thy faith: what is shadowed in the Sacrament is truly also exhibited by it. If thou believest that thou eatest, thou eatest that thou believest. Let no heretical Harpies pluck from thee this heavenly dish or meat, as Celaeno did Aeneas'.  
Beware of two sorts of heretics, especially those that seek to beguile thee in the Sacrament, or rather of it, viz. The Sacramentaries and Papists: the one denying the sign, 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 jewel, the Papists of the Casket. Lay thine hands on both, hold both fast; as thou seest the one, so believe 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 temporal, the other shall preserve thy soul to eternal life. For it is the tree of life, which grows in the midst of the Paradise of God, his Church on earth.  
The way to the mystical tree in Paradise was guarded by an Angel waving a flaming sword: the way to this in like manner is fenced: there stands an Angel at the Table, God's minister, brandishing the sword of the Spirit, and forbidding (under pain of death) any to eat of this fruit that have their teeth set on edge with the Apples of Sodom, 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 than it; but this bread which came down from heaven, is more excellent than thou art, and therefore thou must be changed into it, before it nourish thee. All other meat is received as it is in itself, 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 spiritual taste, and appetite and stomach purged and prepared, it proveth the food of life, nay of immortality; if otherwise, it turneth into deadly poison: for he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, 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 feign him, was Lord of Heaven and Earth) is, for that as he overcame the malicious and revengeful Titan, and all those monstrous and cruel Giants his sons, called the Titanes, and victoriously triumphed over them; so likewise Christ, the Lord of glory, and King of Kings, as on this day being then the fifth of April▪ and first day of the Jewish week, having overcome the dreadful and spiteful Serpent the old Dragon in the Revelation, according as it was prophesied of him, Gen. 3. 15. and all those fiends that follow him, sin, death, and hell, according to another prophecy in Hosea, and having by his divine power raised himself from death to life, as David long ago foretold, that God would not leave his soul in hell, nor suffer his holy one to see corruption; but that according to another prophecy of Hosea in the person of the children of Israel, After two days he will revive, & in the third day raise up, that we may live in his sight; which is the same with the Sibyls in these words, He shall end the necessity of death by three day's sleep, and then returning from death to life again, he shall be the first that shall show 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 jonas was three days and three nights in the whales belly, so should he be three days and three nights in the heart of the earth: destroy this Temple, and in three days I will raise it up, are his own words: in another place meaning the temple of his body. And that the Son 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 bottomless pit, and taking away the sting of death which is sin, gloriously triumphed over the enemies of man's salvation, and rising out of the Sepulchre of death confounded the soldiers 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 days walk upon the earth in this triumphant manner, and made twelve apparitions to his Disciples and others:  
The first was to Mary Magdalen alone, john 10. 14.  
The second to all the women together as they returned homewards, Matth. 20. 9  
The third was to Simon Peter alone, about noon, 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 the other (as may be gathered by the circumstance of the story) was Luke, because he hath set it down so exactly, Luke 24.  
The fifth was after he returned invisibly from Emaus to Jerusalem where when the doors were all shut, and his Disciples were assembled together for fear of the Jews, he came and stood in the midst of them, john 20 19 And all these apparitions were in one day, which was called the first day of the week.  
The sixth apparition was eight days after his resurrection, being the twelfth of April, to all his Disciples, Thomas being then present, and the doors shut. That he might make evident that his omnipotency was not tied to any secondary causes, or hindered by the property of any natural bodies, which according to S. Austin, was so much the more wonderful, because he appeared unto them substantially and effectually, not as a phantasma or shadow which vanisheth away, and is without any corporeal 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 jerusalem Northward between Bethsaida and Capernaum, john 21.  
The eighth was to the eleven Apostles on Mount Tabor in Galilee.  
The ninth was to more than five hundred brethren at one time, as S. Paul witnesseth.  
The tenth was to James the son of Alpheus, for he had been seen before by james the son of Zebedeus, but the certain time of these four last apparitions is not set down.  
But on the fourteenth day of May which was forty days 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 himself relates. Thus (as Luke affirmeth) he shown himself alive by many arguments, for the space of forty days together and reasoned with them of the kingdom of his father.  
Why then should any man mistrust the testimony of these men which saw him, eaten with him, drank with him, touched him, and heard him speak, and whose entire estate and welfare depended wholly of the certainty thereof?  
For what comfort had it been or consolation to those men to have devised of themselves those former apparitions; what encouragement might they have taken in these doleful times of desolation and affliction, to have had among them the dead body of him, on whose only life their universal hope and confidence depended?  
The Scribes and Pharisees being astonished at the sudden news of his rising again, confirmed unto them by their own soldiers 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 soldiers slept. But what likelihood 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 dismayed, discomforted, and dejected at that time, as they durst not once go out of the door; 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 do for fear of the soldiers: until by those women they were informed, that the foresaid band of soldiers were terrified and put to flight by Christ's resurrection.  
And then how was it likely, that men so much amazed and overcome with fear should adventure to steal away a dead body from a guard of soldiers that kept it? or if their hearts had served to adventure so great a danger? what hope or probability had there been of success? 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 his body, and carry away the same, never after to be seen or found without espial 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 days only they were so changed, as life and death cannot be more contrary: for whereas before they kept home in all fear, and durst appear no where, except among their own private friends; now they came forth into the streets and common places, and avouched with all alacrity, and  constancy, even in the faces and hearing of their greatest enemies, that Jesus was risen from death to life; that they had seen him, and enjoyed his presence, and that for testimony and confirmation hereof, they were most ready to spend their lives. And could all this proceed only 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 torn, mangled and deformed, as Jesus body was, both upon the Cross and before, have rather dismayed them more, than given them any comfort? Yes truly.  
And therefore Pilate the Governor, considering these circumstances, and that it was unlikely that either the body should be stolen away without privity of the soldiers, or if it had been, that it should yield such life, heart, consolation and courage to the stealers, began to give ear more diligently to the matter; and calling to him the soldiers that kept the watch, understood by them the whole truth of the accident, to wit, that in their sight and presence, Jesus was risen out of his Sepulchre to life; and that at his rising, there was so dreadful an earthquake, with trembling and opening of Sepulchers round about, such skriches, cries and commotion of all elements, 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 stolen from them by his Disciples.  
All this wrote Pilate presently to his Lord Tiberius, who was then Emperor of Rome. And he sent withal, the particular examinations and confessions of divers others that had seen 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 the Emperor had considered, he was greatly moved therewith, and proposed to the Senate, that Jesus might be admitted among the rest of the Roman Gods, offering his own consent, with the privilege of his supreme royal suffrage to that decree: But the Senate in no wise would agree thereunto.  
Whereupon, Tiberius being offended, gave licence to all men to believe in Jesus that would, and forbidden upon pain of death, that any officer or other should molest or trouble such as bore good affection, zeal, or reverence to that Name. Thus much testifieth Tertullian against the Gentiles, of his own knowledge: who living in Rome a learned man, and pleader of causes divers years before he was a Christian (which was about 180. years after our Saviour Christ's Ascension,) had great ability by reason of the honour of his Family, learning, and place wherein he lived, to see and know the Records of the Romans.  
Neither only divers Gentiles had this opinion of Jesus Resurrection again from death, but also sundry Jews of great credit and wisdom, at that time, were enforced to believe 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 years after Christ's Passion, took occasion to speak of Jesus, and of his Disciples. And after he had showed how he was crucified by Pilate at the instance of the Jews, and that for all this, his Disciples ceased not to love him still, he adjoineth forthwith these words. For this love of his Disciples, he appeared unto them again the third day, when he had resumed life unto him.  
Which express, plain and resolute words, we may in reason take not as the confession only of josephus, but as the common judgement, opinion and sentence of all the discreet and sober men of that time, laid down and recorded by this Historiographer. In whose days there were yet many Christians alive, that had seen and spoken with Jesus after his Resurrection; and infinite jews, that had heard the same protested by their fathers, brethren, kinsfolk and friends, who had been themselves eye-witnesses thereof. And thus much for the story of Christ's Resurrection, which I conclude with this divine Prayer.  
Glorious Son of Righteousness, who this morning didst prevent the dawning of the day, by sending forth the beams of thy glorified body out of the Pit of darkness and shadow of death, shine upon my soul by the light of this grace. enlighten my dark apprehension of the mysteries of thy Resurrection: Inflame my cold affections, and revive my heart even deadened with pensive thoughts upon thy bitter passion. O how did the surest ground of Faith shake, the safest Anchor of hope loosen, at the earthquake at thy death! What smiting together of knees, what wring 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 Cross? With thee the faith, with thee the hope, with thee the joy, with thee the life of thy dearest Disciples might seem 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 sharp was then thy sting? O grave, how fearful was thy seeming Victory? But blessed be the Angel which removed the stone, and thereby made way, that the stone which the bvilders 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 believe 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 room to retire myself a while, to put off this ragged flesh, and attire myself with robes of glory. Now dare I insult over Death and Hell, since thy triumph over them. O death where is thy sting? O grave where is thy victory? O my soul, 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 appear, thou shalt also appear in glory.  
What though I mourn here? I shall be comforted: what though I fast here? I shall be satisfied: what though I be disgraced here? I shall be glorified. What though I am here trampled under feet? I shall be there crowned. What though my flesh be eaten with worms, and these worms turned into dust▪ and that dust blowed by the wind over the face of the earth? yet after thou turnest man to destruction, Again thou sayest, Come again ye 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 belief in me: beat down all the forts that natural 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 sin to the life of grace. Lord thou restoredst life to three men, to one in his bed, to another on the bear, a third in the grave. They who conceive sin 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 bear; but they that continue in sin and all impurity, and putrify in the custom thereof, are like him that was four days dead and stanke in the grave: such a one or worse am I; for I have lain not four days, but many years in this loathsome grave, and am even devoured of the worm of conscience. Yet Lord, this day of thy glorious Resurrection, say unto me, 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.   

MERCURY. OR, A Meditation on Ascension day.  
ACcording to my proposed method, I should in this place show how the sweet Incense of the blessed Sacrifice Christ Jesus ascended into heaven, to be as the levitical Sacrifices were, an Oblation of a sweet savour unto the Lord; for as God after the universal Deluge smelled a pleasant savour of Rest in the offering of 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 feigned to descend and ascend to keep unity and concord between their feigned gods (being their observant Messenger.) And Christ the Angel 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 Gospel to mankind, and as this day ascended into heaven, to accomplish the work of man's redemption: but this glorious Act of our Saviour is so divinely, pathetically, and excellently accomplished by Mr. Austin in his divine Meditations, that though I, like foolish Icarus (because as on this day I first drew breath & received the common air) do strive with waxed wings to take an higher flight than my learning is able to perform, am so melted with the rays of the scorching heat of his devotions, that I am forced to dash out my dim taper before his bright Son, and conclude with Master Doctor Featleyes' divine Prayer, saying, Glorious and gracious Redeemer, Lord jesus Christ, who humbledst thyself, and didst become obedient to death, even the death of the Cross, 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 knees, not only of my body, but of my heart and soul unto thee. I never hear of thee, or remember; never think, or speak of thee, but with greatest reverence and love that heart can conceive, or tongue express. 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 ransom; 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 hadst not been borne I never had been born a new; if thou hadst not d●ed for my sins, I had died in my sins: If thou hadst not risen from the dead, my soul might have been with thee in Paradise, but my body should not have rested in hope, neither should I have seen 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. john was thy forerunner, but thou wert my forerunner in thy return into heaven. john prepared the way before thee on Earth; but thou preparedst a way before me into heaven. That way, and those Regions in the air which Lucifer defiled and cursed by his fall through them from heaven, thou hast cleansed and blessed by thy marching triumphantly thorough them into heaven.  
O blessed Creator, and Repairer of nature, in thee not only all the kindred of the Earth, but all creatures under the cope of heaven are blessed, and therefore they sigh and groan together with us, desiring fervently thy second coming. The earth was blessed and sanctified by thy birth, and thy treading upon it. The water by thy descending into the River jordan at thy Baptism, and walking on the Seas.  
Now the Air likewise and fire expected an honour and a blessing from thee, and both received it: the Air by thy Ascending thorough it; the Fire by sending down the Holy Ghost in the likeness 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 harken to thee; as the Figtree which thou cursedst, and it withered; without natural affections bemoan thee, as the stones that clavae, the veil that rent, and the earth that quaked at thy Passion: without will voluntarily offer thee service, the Foal to bear thee, the Dove to manifest thee, the Fish to discharge thee, the Sun to hid thy ignominy among men, and here the Cloud to veil thee from mortal 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 Angels thy Messengers, the Air thy race, the Clouds thy Chariot, and fliest upon the wings of the wind into heaven. Thou art ascended up on high, thou hast led Captivity captive. In thy Passion thou wast Death's death, and killed'st it. In thy burial thou wast the Graves grave, and destroyedst Destruction. And now in thy Ascension thou conqueredst Conquest itself, and ledst Captivity captive, and receivedst Gifts for men, for the whole Church and every believer.  
O Lord, bestow these Gifts liberally 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 thyself 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.   

VENUS, OR A Meditation on Whitsunday.  
IN the old Testament I find that two several times fire descended from heaven upon sacrifices prepared for offerings of a sweet smelling savour unto the Lord. The first was, when Manoah, the father of Samson, at the commandment 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 strengthening 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 man's brain. And in the New Testament I read that as on this day, the Holy▪ Ghost the third person in the blessed Trinity, descended from heaven and sat upon the heads of 120 men and women assembled and prepared as a sacrifice acceptable to God, with unity, charity, and devotion, in the likeness of cloven, fiery tongues; then did God the Son work wonderfully in performing his promise by sending his dejected Disciples a holy Comforter, by whose coming, besides the internal joy and incredible alacrity and exultation of mind, they received also fortitude and audacity to go forth into the world. They received the gift of tongues, enabling them to converse and deal with all sorts of people. They received wisdom and learning, with most powerful illumination in highest mysteries, whereby to preach, to teach, and convince their adversaries. They received the gift of prophecy to foretell things to come, together with the power of working signs and miracles, whereby the whole world remained astonished; and for a taste or earnest penny of that which should ensue, concerning 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 particulars of this story is so divinely performed by M. Austin, that in his work (as in a glass) I perceive my gifts of learning and devotion are as fare inferior to his, as the frothy, filthy, and carnal love in Venus is inferior to the holy Spirit of God's love. Yet because I have oft found in Scripture, that the Lord is pleased for the illumination of man's dark understanding to speak of himself, as of a man attributing to himself, eyes, nose, mouth, arms, hands, feet, etc. And affections also, as anger, zeal, joy, love, etc. whereas these qualities are not properly in God, for he is void of corporeal habit being of an infinite and incomprehensible essence. Therefore I was so presumptuously 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 God's love as it hath correspondency with man's, 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 blessed and glorious Trinity, who after the Father had manifested himself to the world in the works of creation, and the son in the works of Redemption, finished in the flesh, didst manifest thyself on this day in a wonderful manner by the sound of a ●ushing wind, and the light of fiery tongues; manifest thyself most powerfully and gloriously in the universal Church, by enlarging her bounds, and making up her breaches, by hallowing her assemblies. 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 thyself also gloriously this day, & declare thy gifts in the tongues of thy Preachers, and ears of the hearers, and the hearts of all the congregation. Direct the mouths of thy Preachers, that they may skilfully sow the seed, and open the ears, and mollify 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, gentleness, goodness, faith, meekness, temperance, etc.  
O eternal and infinite Holy Ghost, the love of the Father and the Son, who didst descend upon our Saviour in the likeness of a Dove, without Gall, purge out of my conscience all gall of malice and bitterness, and grant that with meekness, I may receive the engrafted word which is able to save my soul.  
O holiest Spirit, eternal breath of the Father and the Son, and former of the word in the womb, who camest with a sound, come down upon me in the sound of thy word preached, though not in extraordinary gifts of Prophecy, tongues and heling, yet in the ordinary graces of faith, hope, and charity, the spirit of supplication and prayer, of wisdom and spiritual understanding, of power, and ghostly comfort▪  
O heavenly Spirit proceeding▪ from▪ the Father and the Son; who descendedst from▪ Heaven▪ like a mighty rushing wind, throw me down to the ground inhumility and prostrate my heart & soul before thee. B●at down all strong holds 〈…〉nall maginatis 〈…〉 and worldly thoughts▪ resisting thy grace: chase away all clouds of error out of my understanding: clear my will from all fogs of noisome desires, cool and refresh me in the heat of persecution, fill the sails of my affections, and drive me speedily into the fair haven where I would be. O divine fire, burning continually in the hearts of the faithful, and consuming all our spiritual sacrifices, who this day didst descend and appear in the likeness 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. enlighten the darkness of my understanding, inflame the coldness of my affections, purge out the dross of my corruptions, direct me in all affairs of this life, assist me in all exercises of devotion, strengthen me in all assaults of temptations, comfort me in all miseries of affliction, seal all the gracious promises of thy Gospel unto me, and seal me unto the day of redemption. So be it, Amen.  
Into my mind descend O Dove, gall purge clean 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 general survey of this work I compared this latter part to the beauty of Sanctum Sancto●um in Solomon's Temple, for as King Solomon set the Ark of the covenant in that place, which Ark was covered with the propitiatory or Mercy-seat, and made two Cherubims in the said room; so I likewise in this work have placed the resemblance of the Ark as on this day, the Cherubins on S. Michael the Archangel, and the propitiatory on Trinity Sunday 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 Sun of Righteousness. Therefore seeing I have raised this work to this height, I will not fear to show that as Noah's Ark was a manifest symbol 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 Christ's Church in the haven of prosperity and peace, since the Gospel; for first as the Law of God was put into the Ark for a memorial of God's covenant between him and the children of Israel, so the Law or Gospel of Christ hath been preserved in his Church, for the confirmation of the faith, and direction of the lives of us Christians. Secondly, as Manna was kept in the Ark for a remembrance of God's mercy and power in preserving the lives of the Children of Israel forty years in the wilderness with Angel's food, so likewise the blessed Sacrament of the Lords Supper, as chosen Manna, hath been kept in Christ's Church for the spiritual livelihood of the worthy receiver for ever. And lastly, a● Aaron's fruitful rod was kept in the Ark for a testimony of the chosen Priesthood, so the fruitful examples of the Saints lives is annually kept in the Church as on this day, which I compare to the starry firmament: for as poor way faring men receive a great deal of comfort and direction in the light of the stars in a dark night, when the Sun and Moon are extinct; so a poor Christian in the pilgrimage of this world receives a great deal of solace and 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 men's 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 sin, than the light of any one Saint in virtue; hath set this day apart to let us understand, that it is better to follow one Noah in the race of righteousness, than a whole world drowned in sin and wickedness, and that for our soul's salvation it is better to be like one just Lot, than 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 passed all Arithmetical expression, so the total of all the Saints that are and have been in the Church of God are without number. Yet as Astrologers note a certain number of Stars for an uncertain, in affirming that there are 1205 in the Northern Hemisphere, the Zodiac and Southern Constellations besides the Seven Planets; so S. john in his Revelations notes a certain number of Saints for an uncertain, 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 four Evangelists writers of the New. But it is not for their number, but for their virtues 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 mind 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 righteousness of Noah, the faith of Abraham, the chastity of joseph, the meekness of Moses, the zeal of Phineas, the patience of job, the devotion of David, the wisdom of Solomon, all the rare graces of God's Spirit in the holy Patriarches, in the sweet fellowship of the Prophets, the constancy and fortitude of the Noble Army of Martyrs, and all those imitable virtues in my blessed Saviour: that I endeavouring myself to walk after their godly example in the Church militant upon earth, may after this life ended together with them in the day of the resurrection reign for ever in the kingdom of heaven, which is the Church triumphant,  
Amen.   

The North Hemisphere. OR a Meditation on Twelve-day.  
AS I am enforced to alter the name of the North pole on this day and call it the Eastern Hemisphere, because the Magis came from the East, and not from the North, so I am compelled to write little of this day's 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 certain number of Stars, in all 332, so, for aught I know, being it is not set down in the Gospel, 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 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 Star, to seek after, and find thy Son, the true light which enlighteneth every man, that cometh into the world; give me grace to give ear to the more sure word of prophecy in the Scripture, till the day dawn, and the day star arise in my heart. As thou called'st the Wisemen observers of the stars by a star; the Shepherd's 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 custom; and S Austin enamoured with eloquence by the lustre of S. Ambroses sti●e and enticing eloquence. I beseech thee take advantage of such seasons, and apply such means for my unfeigned conversion unto thee as are most agreeable to my inclination, disposition, and condition. So will I come unto thee, and fall down before thee, and present unto thee gold, frankincense, and Myrrh: gold in acknowledgement of thy kingdom, frankincense of thy Priesthood, 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 tears 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 Virgin's wants, to supply them in her journey to Egypt, extend thy goodness to me in all necessities; and establish my faith and confidence in all dangers and difficulties whatsoever, for thou hast promised never to leave nor forsaken them that trust in thee. The stony rock shall yield a fountain of water; and the dry cruse a spring of oil: the loaves shall multiply by spending: nay the clouds shall be storehouses of bread, and the wind 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 star) bring in costly presents and new year's gifts, before thy children shall want their necessary maintenance or sustenance. Blessed Babe, who at thy birth didst presage thy death, and assayedst the cross 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 than the Master.  
O King of glory, who hadst not Palace, but an Inn, no chamber of presence but a Stable; no Tapestry but straw; no chair of estate, but a Cratch; no Sceptre but a Reed, and no Crown but a wreath of Thorns, work in me a holy highmindedness to despise this world, which so despised thee. Make worldly greatness seem small, honour base, estimation vile, and pomp vain unto me: let not the glittering show of gold, silver, and precious stones, or the lustre of eminent condition, dazzle the eyes of my mind, but let the beams of this star 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 seen thee, never returned back to Herod, but went another way to their own home: so let me, after thou hast called me to the knowledge of thy truth, and redeemed me from my vain conversation, never return back to my worldly courses, but take another way to my true home in Heaven. The wise men when they saw thy star in the air, were exceeding glad: I see thy star in Scriptures, nay, I see the bright morning star in my heart: O let my joy exceed theirs, as my knowledge doth. The star still lighted them till they came to the place where thou layest, and entered 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 Sapphires, and founded upon Pearls, not receiving a present of gold from men, but wearing a crown of glory put upon thee by thy Father; not having a quantity of frankincense or Myrrh in thy hand, but a golden Censor full of sweet odours 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 filthiness in the royal bath of thy blood.  
Amen.   

The Southern Hemisphere, OR a Meditation on Innocents-day.  
THe reason why I fix the Stars of the Southern Pole on this day, is, because as those innocent Doves, those harmless Lambs▪ those glorious Star●e●, that first appeared in the Christian firmament, the infinite number of sucking infants under two years old that were as this day slain by the appointment of cruel Herod, were borne, and soon after died in the place of Christ's Nativity Bethlehem Ephrata, which was a City which stood upon a hill some six miles from Jerusalem towards the South. But for the number of the stars 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 liturgy of the Aethiopians and Calends of the Greeks affirm.  
But all this was done, as S. Matthew testifies, to perform the word of the Lord spoken by jeremiah 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 Rachel's weeping is evident. For Rachel, jacobs' wife died in childbed, and was buried about a quarter of a mile from this place, on the right hand towards Jerusalem. The monument that jacob set upon her grave (as some affirm) was twelve stones pitched an end, which ceremony the ancient Fathers used to testify their hope of the Resurrection to come, which was not generally reveiled. And by reason of this grave all the country thereabouts 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 years before they were slain, and 1500 years before jeremy writ the prophecy.  
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 mean parentage, though of an ambitious spirit, by fair pretences & subtle 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 after his prey (the Crown of the Kingdom of Jewry) deposed his father in law, and s●ew him and all his sons: he stayed not there, but killed his own wife and all the Nobility of Juda. And so fearful was he that any should rob him of his honour, when he heard that a King was borne from the Magis, and could not find the particular party, that he did not only cause an infinite number of innocent babes to be slain, but for more assurance killed his own son, because, as Philo saith, he descended by his mother's side of the line of Juda, which cruelty coming to Augustus' ears, he said (as Macrobius reporteth) That he had rather be Herod's Swine then his Son, for that he being a Jew was forbidden by his religion to kill his swine, though not ashamed to kill his son. But what became of him after all these bloody Tragedies by him committed Eusebius out of josephus relates a most loathsome and shameful disease of which he most miserably died: 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 minds, while they live in this life, lose the true substantial 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 martyrdom, these seeming Christ's of the same age of Christ, these that suffered for him while he was safe in his cradle or in his mother's arms. The cause was his, and these silent advocates make answer: he was the agent, and they the patiented; he was sought for, and they were found, for his fact they were slain: he the Isaac that was intended for the sacrifice, and these the innocent lambs that were sacrificed in his stead.  
O Lord, in what had these offended? how had they broken thy statutes, that could neither go nor speak? their hearts had no knowledge to think, 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 original sin did expose them unto, and thou by the hand of Herod sent the messenger of death to invite them to eternal joy.  
Grant I beseech thee, that as they were two years bewailing their miseries, and thou thyself two days in the bed of the grave, and in the third raisedst thyself, and restoredst them to joy in the third year; so I likewise having been in the bed of sin for the time passed of my life, bewailing my sin for the time to come, may now live the life of grace, and hereafter partake of eternal joys in glory for ever.  
Amen.   

The Zodiac.  
IN which Astrologers note 12. Constellations or houses for 280. Stars, which they call the twelve signs. And in the year we commemorate the lives and virtues 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 splendour, Saint Mark, Saint Luke, and Saint Steven. That the Saints, and especially these, spread the light of their heavenly doctrine over the whole world, is evident by Dan. 12. 3. where the Prophet affirms that they which be wise shall shine as the brightness of the firmament, and they that turn many to righteousness shall shine as the stars. And they are not only stars which enlighten the spiritual Jerusalem, the Spouse of the Lamb, Christ's Church on earth, which john in a vision saw come down from heaven, but precious stones are rare jewels to adorn and beautify 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 jaspers', who abode ever green 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, brought in those celestial Saphires, who endued with heavenly hues and qualities, respected no earthly shows. The third Apostle for the third course of this foundation, gathered in from among the Egyptians, 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 green 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 meek, lowly, and chaste people, comparable to the simple and chaste nature of the Sardonyx. The sixth Apostle gathered in these mollified people, in whose soft hearts are engraven the seals of salvation, even the continual memory of Christ's 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 peacemakers, comparable to the precious Berill. The ninth Apostle to found his course with, gathered in the patiented people, and restrainers of their affections, represented by the nature of the Topaz. The tenth Apostle brought into the tenth course of this foundation, the golden green 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 richly decored with spiritual blessings, overcame all temptations. Finally, for the twelfth course, and to complete the foundation of this holy work, the last Apostle brought in, even from Armenia, the pure and temperate Amethysts, to wit, those Christians, who detesting gluttony and drunkenness, 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 wand'ring Star in grace, I may for ever rest a fixed Star in glory.  
Amen.   

A short Meditation of the Feast of Saint john Baptist.  
THis glorious Star was the first that appeared in the Evangelicall Hemisphere. At the lustre whereof, the shadow of the Law began to withdraw and vanish, that the spiritual sense might appear through the literal. He concluded the Law and the Prophets, and prepared the way for the Sun of Righteousness, the day spring from on high.  
And now the letter of the Law spiritually understood, is turned into Gospel: yet the owle-eyed Jew's that loved darkness better than light, when john shone in the Pulpit (like a taper on a candlestick) could scarce endure him burning longer than a farthing candle, an hour was the utmost of their patience. This is that Star that gave an heroical rise of jubilation in the womb of his blessed Mother.  
At the first approach of this Sun, or at the first dawning of the day of Salvation, as the glorious Sun entered into the blessed Aequator, the Virgin Mother, and began to show forth his spiritual rays by heavenly ejaculations in Hymns, Psalms, and spiritual Songs; from Mary, the Mother of our Lord, from Zacharias the father of his Harbinger, and old Simeon, that waited 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 he was not borne of a woman in natural generation. The voice of the Crier in the wilderness, such a voice as David speaks of in the 29. Psalm: that made the stout soldiers to bow their heads in humility, the fruitless and barren Publican to bear the fruit of Charity, and all the common people to cry out with an unanimous consent, What shall we do? This is the Angel of the Lord sent as a Messenger before his face, to prepare his ways: he that was borne after a supernatural manner, lived an austere angelical life, clad in course and rough habit, fed with spare diet. And after one year in his ministerial office, for testifying the truth to fulfil the wicked desires of a lewd strumpet, prompt by her bloody mother, when he was little more than one and thirty years of age, by the commandment of cruel Herod, was beheaded in the Tower of Macherus, which was a Town of Peraea beyond Jordan, twenty miles from Jerusalem towards the East, situated on a high Mountain; which Towns name being derived from Machera signifies a sword, and john died by a sword. Thus was this light withdrawn, this lamp extinguished, and this star clouded.  
But all this is so excellently performed by Mr. Austin, that the lustre of his bright Sun hath eclipsed this my star; which enforceth me to conclude as he doth in the Collect of the Church, saying,  
Almighty God, by whose providence thy servant john 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 speak the truth, boldly rebuke vice, and patiently suffer for the truth's 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 which it may be some of the upholders of the universal Bishop's Sovereignty will cavil with me, because I do not set the prime Apostle S. Peter in the first place: For though Saint Matthew was the first Writer, yet it may be 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 Gospel 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 year of his ministerial office, to the six and thirtieth year after his birth, one of the four Beasts, which by interpreters is Matthew, writes his Gospel in the Hebrew tongue, and in the▪ mighty stile of God's thundering Spirit, set out the same, willing all Nations to come and see, viz. approach and consider it. About which time in accomplishment of the second verse Christ and his Apostles pass out and preach to all the testimony of the Gospel, shooting the arrows of zeal to pierce all godly hearts: which is prefigured in him that sat on the white horse crowned with victory, and triumphantly conquering and overcoming the world.  
And that S. Matthew is one of the four beasts is evident, for both Ezekiel in his first chapter, and S. john in his fourth makes mention, that one of the beasts had a face like a man, which by all interpreters is applied to Matthew, because he gins his first face or leaf with the genealogy of Christ, as he is man of the seed of David by the Virgin Mary.  
And the Prophet Ezekiel writing in Hebrew to the Hebrews; saith, the first face of one of the four beasts was as the face of a man, meaning S. Matthew wrote first in Hebrew. But the Prophet S. John writing in Greek to the Grecians saith, the first beast had the face of a Lion, meaning S. Mark who wrote first in Greek; & S. Matthew was the third whose Gospel when S. john wrote his, was translated out of Hebrew into Greek.  
Another reason why S. Matthews Gospel is set first, is because he being an Apostle was to give light and open the way to the rest, as S. john's Gospel is set last, because being an Apostle he might give authority and confirm the former: two which were Disciples and writ their Gospel; Saint Mark by the instruction and approbation of S. Peter, and S. Luke by the authority of S. Paul.  
Saint Matthew setting down his own story is so fare from flattery that he calls himself Matthew the Publican, and tells how he was called to be an Apostle, as he was sitting at the receipt of custom, which text is excellently expounded in M. Augustine's divine Meditations. And as some report, it was in Caesarea Philippi, where likewise Christ cured the woman afflicted with the bloody issue 12 years by the touch of the hem of his garment. It is likewise related that S. Matthew having writ his Gospel, & delivered it to james the Lord's brother then Bishop of Jerusalem, preached the Gospel in Aethiopia now called the Kingdom of Presbyter-Iohn, and was entertained by the Eunuch Chamberlain to the Queen Candace, whereof there is mention in the Acts. He prevailed so much, that Aeglippus the King of Aethiopia and his people came to baptism. But there reigned after him, one Hyrtacus which hated the Apostle, and commanded him to be run through with a sword. But some say he was run through with a spear 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 Son didst call Matthew from the receipt of custom 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 fundamental light that appeared in the Evangelicall Sphere, was S. Mark, as appears in the third. and fourth verses of the sixth of the Revelation. For when the second Beast or Gospel began to invite men to the perusal thereof, then there went out another horse which was red, and power was given to him that sat thereon 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 God's Saints on earth, and to deprive them of peace by causing all men to kill them, abusing so the sword of Justice, that God had given them. And this was accomplished at that time, when S. Steven suffered martyrdom, and james the brother of john was beheaded for Christ's sake: for even then and from thenceforth the Roman Magistrates, and Synagogue of the Jews never stinted from persecuting and putting to death all true Christians.  
That Mark is the second Beast spoken by Ezekiel, and the first by S. john, that had a face like a Lion, is plain, because he gins his first face or leaf at the voice (like a roaring Lion) in the wilderness, prepare the way of the Lord, etc.  
S. Mark 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 persuasions of many zealous Christians, he wrote his Gospel in Greek. And S. Peter makes mention of him in the last Chapter of his first Epistle, in these words, the Church of Babylon, elected together with you saluteth you, and Mark my son, and yet this Evangelist is most copious in setting down particularly how S. Peter thrice denied his Lord and Master. He was the first Bishop of Alexandria, and preached the Gospel in all the bordering Regions from Egypt unto Pentapolis, and (as some affirm) in the reign of Trajan the Emperor, others (and they more probably) in the beginning of the reign of Nero, had a Cable rope tied about his neck, and by that drawn through the streets of Alexandria, that his flesh was rend 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 Mark I leave to the learned: and 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. Mark, give me grace that I may not be like a little child carried away with every blast of vain doctrine, but be firmly established in the truth of thy Gospel, through Jesus Christ my Lord,  
Amen.   

On S. Luke's day.  
THe third fundamental light that shown the history of Christ is S. Luke. And that he was the third is plain by the 6 Revel. 5. 6. For after the third sealed week which was the 43 after the birth of Christ, S. Luke the third Beast wrote his Gospel, and published it, that all men might come and see. At which time there fell a great universal famine of corn▪ which Agabus prophesied and foretold should come to pass among the Apostles, Disciples and the whole Church.  
In this dearth the bushel of wheat was sold for five accustomed prices, and the bushel of barley for three. All which was prefigured by him that sat on the black horse with balances in his hand, and the voice that spoke in the midst of the four 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. john, with a face like a Bull, because he beginneth his face or first leaf at Zacharias offering incense (as it were a bullock) at the Altar.  
Secondly, Because he wrote at this time.  
And thirdly, because he makes relation of the famine that then happened, 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 Physician saluteth you, and in 2 Tim. 4. 11. only Luke is with me.  
By birth he was of Antioch, but by profession a Physician, and he hath left us proofs of his skill in two volumes medicinable for our soul's health: one of the Gospel, 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 original. 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 say that he accustomed to mention the Gospel of S. Luke when he spoke as of his own, saying, according to my Gospel, 2 Tim. 2. 8.  
And though S. Luke was scholar 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 Stephen's death, after all his narration ended, he added a clause which in humane judgement might have been left out, to wit, Saul was consenting and culpable of Stephen's death: whereby we may perceive most perspicuously, that as these Evangelists were plain, sincere, and simple, and f●rre from presuming to devise any thing of themselves; so were they religious and had scruple to pass over or leave out any thing of the truth in favour of themselves or any other whatsoever.  
Whether S. Luke died a natural death or a violent, I cannot find; only Dorotheus saith, he died at Ephesus, and was there buried. Therefore I leave the further lustre of him (as of the rest of those glorious stars) to the curious search of the learned, and conclude with the prayer for the day, saying:  
Almighty God which called'st Luke the Physician, whose praise is in the Gospel, to be a Physician of the soul; it may please thee by the wholesome medicine of his doctrine, to heal all the diseases of my soul, through thy son Jesus Christ my Lord and Saviour.  
Amen.   

On S. John the Evangelist.  
SAint john was the last fundamental light that shined in the Evangelicall Hemisphere, as is manifest by the forecited place of his Revelations. For when he set forth his Gospel which was between the 50 years and 57 after Christ's Nativity, the pale Horse (which by Interpreters signifies heresies among the people, bringing therewith the death of the soul, and procuring hell and eternal damnation) began to arise, who spoke against the divinity of Christ. Wherefore S. john for the suppressing and conviction of the heresies of Cerinthus, Nicholaus, Ebion, Elymas the Sorcerer, and other certain Pharisaical Heretics, wrote his Gospel, which beginneth at the description of Christ's divinity.  
But they not forsaking their heretical opinions, God sent his plagues against Judea and other parts of Asia, the quarter of the earth where these heresies reigned.  
That S. john is the fourth beast that had a face like an Eagle, is likewise evident, because he beginneth his first face or lease at the high and divine essence of Christ's Godhead, flying so high in his stile, that he is compared to an Eagle.  
Saint john was the brother of james, who were both the sons of Zebedeus, who was a Fisherman; and were called by Christ, when they were in the ship with their Father mending their nets. At which time (as some relate) Saint john was but one and twenty years of age.  
This Apostle was so beloved of Christ, that he was suffered to lean on Christ's bosom when he was at Supper.  
He, his brother and Peter were permitted to see Christ's 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 be a temporal King, presuming so much upon the love which she 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 Kingdom. (Yet though this is noted by Saint Matthew to be the Mother's desire, Saint Mark relating the same story, Chap. 10. 35. saith, That it was the desire of james and john, for which the other Disciples disdained them two; to show that it was their ambition to solicit their Mother to make such a petition; which Gospel though it touched Saint john who then lived, and had the perusal thereof, never denied 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 himself, whom they adore and acknowledge to be their God and Saviour, but show the infirmities of his flesh as he was a man; as his hunger and thirst, his being weary, and how he wept, his passions of fear, anger, love, etc. (therefore much less would they favour the Apostles or themselves) And last of all, Christ upon the Cross to express the great love that he bore this Apostle, called the blessed Virgin his Mother, and him her son. And from that day to her death she lived with him. Presently after the feast of Pentecost, when he 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.  
Four years after the death of the Virgin Mary, he was present at the Apostolical Council in Jerusalem. Now james his brother who was called the elder, was beheaded two years before, for this Council was celebrated in the presence of james the younger, Peter, john, Paul and Barnabas, etc. about sixteen years 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 Gospel. And in the 86. year of his age being cast into a vessel of boiling oil, and coming out unhurt, by the command of Domitian the Emperor, he was banished into the I'll of Pathmos, where he wrote his Revelation to the seven Churches in Asia. It is related of him, that he turned certain pieces of wood into gold, and stones by the sea side into Margrits, to satisfy the desire of two whom he persuaded to renounce their riches, and after they repenting that for worldly treasure they had lost heaven, changed them into the same substance again. That he raised up a widow and a young man from death to life. That he drunk poison, 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 captain of thiefs.  
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 termed a sleep than death; for that the earth of the grave bubbleth or boileth up after the manner of a Well, by reason of John resting therein and breathing, a sign of his slumbering therein. And thus he died, when he was (as some relate) an hundred and twenty years old: others say ninety nine, and some ninety one; the truth of all which, I leave to the diligent search of the learned, and conclude with the prayer for the day, saying:  
Merciful Lord, I beseech thee to cast the bright beams of light upon thy Church, that it being lightened by the doctrine of thy blessed Apostle and Evangelist Saint john, may attain to thy everlasting Gifts, through Jesus Christ my Lord  
Amen.   

Saint Peter's day.  
HAving made a brief relation of the lives and deaths of the four Evangelists, who writ the Gospel of our Lord and Saviour, Now I should set forth the glorious lustre of those Stars, which were equal, and some before them in the order of Apostleship.  
The first in order is Simon, whose surname was Peter, the son of jona 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 Mark make relation, that he with his brother Andrew were first called, yet Saint john affirms, that two of John's disciples followed Christ, of which one was Andrew, who went and told his brother Simon that he had found the Messiah; 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 show that Christ coming to his house, healed his wife's mother of a fever. Then they show how ready he was to walk on the sea at the command of Christ; and yet because of a little tempest his strong courage failed him, and he ready to sink.  
Then again his noble confession that he made of Christ, for which Christ so highly commended him: but presently after they show his carnal fear, for which Christ checked him. Then they show Christ's love to him, in making choice of him, and the two sons of Zebedeus to be spectators of his glorious transfiguration and bitter agony in the Garden: and in the first they say, he spoke he knew not what, being overcome with joy; and in the second they show his carelessness, for which Christ checked him by name, because he could not watch one hour. Then they show how inquisitive he was to ask questions, how oft shall I forgive my brother in one place? dost thou wash my feet? in another; and, what shall this man do? in a third etc. And last of all, before his Passion they declare his strong resolution, Though all men forsake thee, yet will not I And yet presently after they show how basely he 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 rehearsal 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 Ascension of Christ he made the first Oration to the eleven for the choice of an Apostle in the place of judas. 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 the Temple gate, for which he and john were brought before the Council.  
Then is showed in the fifth of the Acts how God by him punished the hypocrisy of Ananias and Saphira. After is declared how he was sent by the Apostles with john to preach in Samaria, where (for aught I know) he withstood Simon Magus, and not at Rome (as some affirm.)  
In the sixth year after the Resurrection of Christ he went to Lidda, and cured Aeneas, who had been sick of the Palsy eight years. From thence he went to joppa, & raised Tabytha from death. And in the seventh year after the Resurrection, he came to Caesarea Strato, where he preached the Gospel to Cornelius the Centurion, and baptised him and his whole family.  
In the eleventh year after the Resurrection, he was cast into prison, and set at liberty by an Angel.  
About five years after, he was at the council of the Apostles in Jerusalem. And the year 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 dwelled in Pontus, Galatia, Cappadocia, Asia, and Bythinia; Yet it is reported in Ecclesiastical histories, that Peter came from Antioch to withstand Simon Magus at Rome, and there kept the Chair 25 years, 12 under Claudius, and 13 under Nero.  
He opposed Simon Magus once in restoring a Noble man to life, and another time when he was going to fly into the Air, Peter brought him down with his wings headlong to the ground; by which fall his legs and joints were broken, and he thereupon died.  
But there are divers of the learned, that affirm 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 year of the reign of Nero. And when he writes to the Romans, (which was the second year of Nero) he never makes mention of any salutation to Peter, which (if he had been 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 days before his martyrdom: but whether it was that he was martyred at Rome by the command of Nero, or at jerusalem by the appointment of King Agrippa, or (as some say) at Babylon, it is not material But certain it is that he was crowned with the wreath of martyrdom, and was crucified with his head downward, and his feet upward, which death he chose, because he confessed himself to be unworthy to suffer in the same manner and form as his Lord suffered. And it is reported by some, when his wife was led to suffer martyrdom, as he hung upon the cross (others say, as he went out of doors) he greatly rejoiced and encouraged her, calling her by name, saying, Be of good comfort, and remember the Lord jesus.  
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 Son jesus Christ hast given many excellent gifts to thy Apostle S. Peter, and commandedst him earnestly to feed thy flock: Make (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 crown of everlasting glory, through jesus Christ our Lord.  
Amen.   

Saint Andrew.  
SAint Matthew and Saint Luke place this Apostle next to his Brother S. Peter, (because as some affirm) they were first called to the Apostleship. Yet this blessed star, 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 john the Baptist, he presently called his Brother Simon, john 1 40. 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 willingness to follow Christ, and be his Disciple: for as jesus 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 ministerial office, he deserved this priority of place: for having a long time preached the Gospel to divers barbarous nations, was threatened by Aegeas King of the Edessians, that if he would not surcease preaching Christ, he should be crucified as his Lord was, on the cross. To whom he gave this answer, and boldly said, That he would not have preached the honour and glory of the cross, if he had feared the cross. And seeing the cross afar off, with a lively and cheerful countenance said, O cross most welcome and long looked for, with a willing mind joyfully and desirously I come to thee, being the Scholar of him who did hang on thee; because I have been ever thy lover, and coveted to embrace thee: so being crucified gave up the ghost, fell a sleep, and was buried in Patris a City in Achaia.  
And this is all the description that my search in Antiquity can make of this star. 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 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 myself to follow thy holy Commandment, through the same jesus Christ my Lord.   

S. Philip and james.  
THe reason (as I conceive) why the lustre of these two stars are by the order of the Church conjoined 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 james the ninth in the nomination of them together. And as it is very plain, that Peter and Andrew, james and john the sons of Zebedeus, were the four Apostles that were first called: so it is likewise conspicuous that Philip was the fift, for the twice two brethren were called in one day, as Matthew & Mark note; but Philip was called the day after, as S. john saith expressly, the day following jesus 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 himself, but he went and found out Nathaneel, and said unto him, we have found him of whom Moses did write in the Law and the Prophets, jesus the Son of joseph of Nazareth.  
A rare example of a godly mind! that being converted labours, to convert others, and though he himself (as some note) was unlearned, yet doth adventure to draw and allure the learned to the knowledge of Christ: for some affirm that Nathaneel was a learned man: and also this shows, that by weak means God can work great miracles, and by the foolishness of preaching work faith in the heart, which only saves a soul from eternal damnation.  
After it is related by john, that the Greeks that came up to worship at the feast, came to Philip and said, Sir we would see that jesus; who told Andrew, and they two told jesus; for it seems Philip durst not tell him alone, lest Christ should ask him some question which he could not well answer, as he had tried him before by this question, (when he saw a great multitude about 5000 follow him into the wilderness) whence shall we buy bread, that these may eat? yet not long after he of himself shown 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, show us thy Father, and it sufficeth. In the sixth of the Acts is related, that he was chosen one of the seven Deacons: in the eighth of the Acts is showed how he preached the word of God, wrought wonders, and healed divers diseases among the people in Samaria, how he baptised Simon Magus, and converted the Aethiopian Eunuch. And in the 21 of the Acts it is declared, that he had four Daughters Virgins and Prophetesses, and that Paul abode in his house at Caesarea Philippi for many days: and some write that he was crucified at Hieropolis, where he and his daughters were honourably buried.  
Thus having described what I find concerning the first of these Stars, I should now show the lustre of the second: the ninth Apostle S. James Alpheus Brother to Simon and Judas, and called the brother of the Lord: for it was usual with the H●brewes to call their kinsmen brethren: so Let being the son of Haran, Abraham's brother, was by Abraham called brother, Gen. 13. 8. And jacob being the son of Rebecca, Laban's sister, was called brother by Laban, Gen. 20. 15. And so this james and Joses and Simon and Judas being the Virgin Mary's sisters son, was by the jews called Christ's brethren in a scornful manner, Mat. 13. 55. And S. Paul in 1 Gal. 6. makes mention of this Apostle, saying, I saw none of the Apostles, save james the brother of the Lord.  
He was by the Apostles chosen to be Bishop of jerusalem, for so saith an ancient Father, Peter, james, and john after the assumption of our Saviour though they were preferred by the Lord, yet challenged not this prerogative to themselves, but appointed james the Just Bishop of jerusalem. He continued in the said See 30 years, and wrote the Canonical Epistle which bears his name. And at the last wore the crown of Martyrdom. The story of whose life and death I find tightly written after this manner following. james the brother of Christ took in hand the government 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 james besides him, but this man was holy from his mother's womb.  
He drank neither wine, nor strong drink, neither eaten any creature wherein there was life. He was neither shaved, neither anointed, neither did he use bath: unto him alone was it lawful to enter into the holy places; he used no  vesture, but wore a Sindone, and alone frequented he 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 of a Camel's knee, benumbed and bereft of the sense of feeling by reason of his continual kneeling in supplication to God, and petition for the people.  
For the excellency of his righteousness he was called Just, and Oblias, which soundeth by interpretation the bulwark or defence of the people in righteousness, as prophecies do go of him.  
When divers asked him touching the Heresies among the people, which was the gate or door of jesus, he answered, the same to be the Saviour; by whose means they believed jesus to be the Christ: but the foresaid heresies acknowledge neither resurrection, nor the coming of any judge, which shall reward to every one according to his works; for as many as believed, they believed by means of james.  
When many of the Princes were persuaded, there arose a tumult of the jews, Scribes, and Pharisees, saying: It is very dangerous, lest the whole people look after this jesus, as though he were Christ: and being gathered together they said to james: we pray thee stay this people, for they err in jesus, as though he were true Christ. We pray thee persuade this people, which frequent to the feast of the Passeover, concerning jesus, for we all obey thee; yea, we and all the people testify of thee, that thou art just, and respectest not the person of any man, persuade therefore this multitude, that they err not in jesus: for the whole multitude and we obey thee: stand therefore upon the Pinnacle of the Temple, that thou mayest be seen 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 place james upon the Pinnacle of the Temple, and shouted unto him, and said, Thou just man, at whose commandment we all are here, in so much as this people is seduced after jesus, who was crucified, declare unto us which is the way or door of Jesus crucified? And he answered with a loud voice: Why ask ye me of jesus 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 Air?  
When as he had persuaded many, so that they glorified God at the testimony of james, and said, Hosanna in the highest to the Son of David: then the Scribes and Pharisees said among themselves, we have done very ill in causing such a testimony of jesus to be brought forth; but let us climb up and take him, to the end the people being stricken with fear, may renounce his faith.  
And they shouted again, saying, O, O, and the Just also is seduced: and they fulfilled the Scripture, which saith in Esay; Let us remove the Just, for he is a stumbling block unto us: wherefore they shall gnaw the buds of their own works.  
They climbed up, and threw justus down headlong, saying; let us stone james justus: and they began to throw stones at him, for after his fall he was not fully dead, but remembering himself, fell on his knees, saying, I beseech thee, Lord God, and Father, forgive them, for they wots not what they do. And as they were a stoning him, one of the Priests, the son of Rechab, the son of Charabim (whose testimony is in jeremy the Prophet) cried out, cease, what do you? this Just man prayeth for you. And one of them that were present, taking a Fuller's club, (with which they pounce and purge their ) struck justus on the head, and brained him, and so he suffered martyrdom, whom they buried in that place.  
His Pillar or Picture as yet remaineth hard by the Temple, graven thus: This man was a true witness both to the Jews and Gentiles, that jesus was Christ. And Vespasianus immediately, having over-runne Judea, subdued the Jews.  
And these things saith josephus, happened unto the Jews in way of revenging the death of james the Just, which was the brother of jesus, whom they call Christ, for the Jews slew him, when he was a very just man. With whom I conclude this day's Meditation with the Prayer for the day, saying:  
Almighty God, whom truly to know is everlasting life, grant me perfectly to know thy Son Jesus Christ to be the way, the truth, and the life, as thou hast taught Saint 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 swim with the stream, and against it, for with the Gospelers I set him on the sixth Apostolical 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 show some reason for it. But whether he was the one or the other, or neither, It is reported that he suffered martyrdom 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 years: 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 he was crucified and flein alive, and some affirm that he was beheaded at the command of Polemus King of India. But these differences are thus reconciled.  
The first day of this Apostles martyrdom he was beaten with cudgels, the next day he was crucified and fleine alive, as he was fastened to the cross; and last of all, while breath remained, he was beheaded: But because the Spirit of God, by the Evangelists, doth only name him with the rest of the Apostles, without any other addition or story, And for that Mr. Augustine's sun hath so learnedly shined on this day, I am enforced to conclude with the Collect for the day, saying:  
O Almighty and everlasting God, which hast given grace to thy Apostle Bartholomew, truly to believe and preach thy Word: Grant, I beseech thee, unto thy Church, both to love that he believed, and to preach that he taught, through Christ our Lord.  
Amen.   

Saint THOMAS.  
THe eighth Apostolical Star, by Mark and Luke, so gloriously shines in Mr. Augustine's Meditations, that I am persuaded my dim taper can give but little light. Yet what I find by the Church Historians concerning him, I will adventure to set down here in this place for his immortal 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 signs and wonders, and converting many from their Idolatry to the knowledge of Christ.  
And this Apostle (as Dorotheus witnesseth) preached the Gospel of the Lord to the Parthians, Medes and Persians, Caramans, Hircans, Bactrians and Magicians. And after much labour in his ministerial office, was slain by an Idol Priest with a dart, which they call a spear or javelin. But (as others say) at the Heathen King's commandment four soldiers run him thorough with darts at Callamina, a City in India, where he 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 doubtful in thy Son's Resurrection; grant me so perfectly, and without all doubt, to believe 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, etc.   

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 john in this place.  
He 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 drowsiness and sleep withheld them; and under Claudius the Emperor, a. Dom. 36. (as I receive it from the Ancient) Herod Agrippa being then King of judaea, 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 he saw that james would willingly suffer martyrdom, was therewith so moved, that he voluntarily confessed himself to be a Christian; for which he was adjudged to be slain with the Apostle: and by the way, going to receive the crown of their martyrdom, he requested the Apostle to pardon him, who after he had paused 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 find of this Apostolical Star. Therefore I conclude with the Prayer for the day, saying:  
Grant, O most merciful God, that as thine holy Apostle S. james leaving his father and all that he had, without delay was obedient to the calling of thy Son Jesus Christ, and followed him; so I forsaking all worldly and carnal affections, may be evermore ready to follow thy Commandments.   

S. Simon and jude.  
THese are the holy brethren, the Gemini in this Apostolical Zodiac: for (as some writ) they and james the younger, were the sons of Mary Cleophas and Alpheus. Of the first, which is Simon (called by Luke, Zelotes, and by Matthew and Mark, Simon the Canaanite) Dorotheus makes this short story: that he preached Christ throughout Mauritania and Africa the less, at length was crucified at Britannia, where he was buried: but others affirm 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 james in the Bishopric of jerusalem. After he had preached Christ in divers places, being 120 years of age; he was by some Heretics accused to be lineally descended of the stock of David, & a Christian, unto Atticus the Consul under Trajan the Emperor, for which he was cruelly scourged, (so that his persecutors wondered that a man so old could endure so much torment) and at last was crucified. And so according to the opinion of some he died at Bethania near jerusalem, and not in this Isle of Britan (as others would have it) neither as others, that say, he and his brother judas were slain together by a tumult of people in Suanyr a City of Persidis.  
For jude (whom S. Matthew calls Lebbeus, whose surname was Thaddeus, and S. Mark terms him only Thaddeus) wrote the Epistle which bears his name, where he terms himself, as Luke in his Gospel and Acts of the Apostles doth, the Brother of james. But whether he 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 slain 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 historical description of this star, as I do 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, jesus Christ being the head Corner stone; grant me so to be joined 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. Mathias.  
WHile Christ was in his ministerial Office, judas Iscariot Simons son seemed to bear the lustre of an Apostolic star, followed Christ, was numbered with the twelve, and was entrusted 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 pass beside the same, for any charitable or pious use, as appears plainly by the text, john 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 uttered those words, that he had chosen twelve, and one was a devil; for it is reported of this judas, that he slew his father, married with his mother, and betrayed his Master, and in the end hanged himself, and falling down, his bowels gushed out. But he ought to have no place in this Apostolic Zodiac, except as an Airy Comet or sign of wonderment and caution, to fear us, from following his steps. Therefore instead of him, Mathias one of the 70 Disciples was chosen by lot cast between him and joseph, called Barsabas, whose surname was justus.  
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 died at Sebastopolis, where he was also buried near the Temple of Sol. But others writ, that he afterwards came into judaea, where the jews 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 the place of the traitor judas, didst choose thy faithful servant Mathias to be of the number of the twelve Apostles, grant that thy Church being always preserved from false Apostles, may be ordered and guided by faithful and true Pastors, through Jesus Christ our Lord.  
Amen.   

S. Stephen.  
HAving thus briefly described the lustre of the twelve Apostles, and three prime stars annexed unto them, I should in the last place show the lustre of three other famous lights that bore them company. And the first is the Protomartyr S. Stephen, who was ordained the first of the seven approved men that were chosen Deacons, for they through prayer and imposition of the Apostles hands for the public administration of the Church affairs, were joined with Stephen: and he (as the ringleader of all the rest) as soon as he was ordained, 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 Crown. A Crown of grace, full of faith and power, and filled with the Holy Ghost. A Crown of Martyrdom, and in the midst of a shower of stones, grace broke out of his lips in a heavenly prayer for his persecutors, Lord lay not this sin to their charge. And a Crown of glory, having in this life time received the first fruits of a glorified body, his face did shine as it had been the face of an Angel, and the first fruits of a glorified soul, in the vision of the blessed Trinity, for he saw the glory of God, and jesus standing at his right hand. 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 wear a Crown of glory in the Kingdom of Heaven. Amen.   

S. Paul.  
ALthough our Astronomers in their Almanacs note not this Saint in golden or red letters, as they do the former, and although our Church hath not expressly observed a festival 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 as himself confesseth, was not inferior to the chief of the Apostles, neither hath our Church quite excluded him out of her Liturgy, for there is an Epistle and Gospel with a Collect appointed for this day. And to show that he was a chosen vessel, a glorious star, he was called to his Apostleship after a wonderful manner, for he was cast down to the earth, and a light shone about him, and he heard a voice from Heaven, & became three days blind, till Ananias laid his hand upon him. He was (as himself relates) of the Tribe of Benjamin, and (as others report) he was borne in a town of jewry called Giscalis, which Town being taken of the Romans, he and his parents fled to Tharsis a Town in Cilicia, but he himself confessed that he was borne in Tarsus, after he was sent to jerusalem, and brought up at the feet of Gamaliel, of whom you may read 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 arms, 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 year of Christ's nativity 35. About the same time he was made an Inquisitor for private heresies and became a cruel persecutor of the Gospel; the next year he went to Damascus, where by the way he was converted, and of a persecutor was made a glorious confessor, and was baptised 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 year after the Passion of Christ, which was An. Dom. ●8. when Festus ruled in jewry, he was sent bound to Rome. And in the 14 year of Nero, th● same day that Peter was crucified (though not the same year, as some writ) 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 four to three of his Disciples, but it is doubtful whether he wrote the Epistle to the Hebrews or no. Now were I able to write of all this blessed Apostles labours and travels from jerusalem to Illyricum, Italy, and Spain, 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 himself confesseth in the 2 Cor. 11. That he was in labours more abundant than any of the rest, in stripes above measure, in prison more plenteously, in death oft; of the jews five times received I forty stripes save one, I was thrice beaten with rods, I was once stoned, I suffered thrice shipwreck, night and day have I been in the sea, in journeying often, in perils of waters, in perils of robbers, in perils of my own nation, in peri●s among the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness, and painfulness, in watching often, in fastings often, in cold and in nakedness, beside the things which were outward, I am encumbered daily and have the care of all the Churches: but I knowing my own insufficiency for the performing of such a work, conclude with the Collect for the day, saying, God which hast taught all the world, through the preaching of thy Apostle S. Paul, grant I beseech thee, that I who have his wonderful conversion in remembrance, may follow and fulfil thy holy doctrine that he taught, through Jesus Christ my Lord.  
Amen.   

S. Barnaby.  
THis is that joses who was of the Apostles also called Barnabas (which is by interpretation the Son of Consolation) being a Levite, of the country 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 powerful preaching joined themselves unto the Lord. This was Paul's yoke-fellow, who by the commandment of the Lord were joined together, Acts 13. 3. And their names are no less than 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 between them is set down. I read that he first preached the Word of God in Rome, but was afterward made Bishop of Milan; and at the last had a rope tied about his neck, & was therewith drawn to the stake where he was burned to ashes, and so died a noble Martyr, as many other stars in this firmament did, as the Phoenix by death, gained life eternal. Therefore I conclude with the Collect for this day, saying, Lord Almighty, who hast endued thy holy Apostle Barnabas with singular gifts of the Holy Ghost, let me never be destitute of thy manifold gifts, nor yet of grace to use them always to thy honour and glory, through Jesus Christ my Lord.  
Amen.   

S. Michael the Archangel.  
IN this place (according to my intention at the beginning) I should show the glorious Cherubins that look towards the Mercy Seat in salomon's Temple, under the Metaphor of the Crystalline Heaven: but as in all the rest, so in this likewise, I find myself fare unable to perform such a hard task: though my mind is willing, yet my skill is weak. But the reason why I compare this day to the Chrystallin heaven is conspicuous, because as Crystal is of a pure bright and clear substance, so the glorious Angels, of whom S. Michael the Archangel is one of the most eminent, for whose memorial the Church hath appointed this Festival, are pure, sublime and heavenly creatures, created (as some affirm) with the light, which is nearest their nature, being one of the three invisibles, which never any mortal eye is able to behold in their simple existence, to wit, God, Angels, and the souls of men, for they are void of all corporeal 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 evil 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 Virtues, to obtain the reward we strive for; from powers, help against our enemies; from dominations, to subdue our own bodies, from Thrones, to collect, and settle our memories on eternal 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 schools; These heavenly creatures (whether they be of these names, orders, and operations, or not, as is hard to prove) were most certainly, in the beginning made to this end, viz. for the glory of God and good of man. And although they ever glorify 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 works, they glorify him most, when they reveal his care of us, In being his ministers for our preservation from the face of ourenemies. Therefore howsoever we are unsure of their substance, form, number, or influences, David hath assured us, that they are ministering spirits for our good, where he saith, God hath given his Angels charge over us to keep us in all our ways. And S. Paul confirms it in the first to the Hebrews. But how these heavenly soldiers take charge of all Gods chosen in general, and of every Saint in particular, I refer them to the learned, such as is M. Augustine's Essay of 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 showeth Majesty, in Principalities governeth, in Powers is omnipotent, in virtues 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 chief Gods: Let us above all, seek to get ardent love and affection, the virtue that shall last remain, and the property of the highest order, whence all the rest are inspired; that in fiery zeal, and love to the glory of God, we may not only burn ourselves, but both (by our writings and discourses, and all our actions) inflame our brethren, and therein (being nearest joined 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 inferior orders. And so we shall be sure to have all the rest attend upon us. But this virtue of love, only the God of love can grant, neither can he give it, unless 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 himself,  
Amen.   

Trinity Sunday.  
NOw I come to the conclusion of the whole matter, for on this day I should show you a glimpse of the Propitiatory or Oracle, from whence God hath revealed himself in the Trinity of the Persons, and unity of Essence. The Majesty of God the Father, the Wisdom of God the Son, and the Love of God the Holy Ghost.  
But I am as insufficient for such a work, as I am to lad all the water out of the Sea with a spoon, 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 Sun, yet three effects of Light, Heat, and Motion; of one man consisting of a body, soul and spirit, or of one soul in three principal faculties, Understanding, Will, and Memory: to show 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 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 Triunity is so plainly and excellently laid down in the Ath●nasian Creed, that I shall not need (though I could) further to dilate. Therefore I will conclude all with hearty thanksgiving to this ever blessed and glorious Triunity, for all favours from time to time bestowed upon me, for temporal blessings, as health, wealth, and liberty, for preservation from many eminent dangers, that I might have fall'n into, if not defended by his mighty power, for spiritual favours of Election, Redemption, Sanctification, and hope of Glory, for the inablement of his holy Spirit in me, in the accomplishment of this work, and I pray God grant it may be to his glory, my soul's 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 thyself , move my heart towards thee; stir up my drowsy soul 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 ways of thy Commandments; 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 do acknowledge the mystery of the Trinity of three glorious persons, so I may ever be willing and ready to worship the Unity of thy Infinite Essence, though Jesus Christ.   
FINIS.