THE HOLY FEASTS AND FASTS OF THE CHURCH.  
WITH MEDITATIONS and PRAYERS Pious and Proper for them.  
And some also upon the Sacraments, and other Subjects of Sacred and Weighty Consideration, both for Christian Life and Comfort, in Sickness, and at Death.  
By Dr. W. BROUGH D. G. and one of His late Majesty's Chaplains in Ordinary.  
1 Cor. 11. 16. If any man seem to be contentious, we have no such Custom, neither the Churches of God.  
LONDON, Printed by J. G. for John Clark, and are to be sold at his Shop under S. Peter's Church in Cornhill. 1657.   

TO THE DUKE OF RICHMOND AND LENOS His GRACE.  
SIR,  
YOur Noble FATHER, a Person as High for Excellency of Spirit as Blood, having as much of Saint as Prince in him. A great Son and Friend of the Church; a full and lively Image of Him, who is most Good & Great. A rare Copy of one Regularly, Rationally, Really, & Constantly Devout & Charitable, without all Ostentation of vanity or Contradiction of life; He Sir, with floods of tears from the Churches and Nations Eyes, is loosed from an ill Earth, and arrived (whither his course tended) at the Blessedness of Heaven: But to you, the Son of his Prayers and Hopes, He hath left the double Inheritance of his Honours and Virtues, and your hands must wipe of our tears. And God be blessed for it, so you begin to do, whilst we who knew him, see you, and behold with comfort (and good hope) so many of His Motions, and good Dispositions in you, that Body and Spirit both seem to be Alive still; and whilst you live and they in you, (and long may both!) He cannot be altogether Buried. And we (especially we of the Church) who honour His Ashes, cannot but admire and bless you His Image, who have learned to writ so early and fairly, 
Not yet eight years old.  good, after your Father's Copy. Carrying a constant Foot to God's Sanctuary; and there finding both a Knee and Mouth at His service. These Buds of Hope and first Apparitions of your Father's spirit in you, we take for Prophecies of the Flower of your Race and Pillar of your House.  
Go on Good Sir, and let none so far Delude you, as to make you think Piety a thing of Peasantry, & Religion fit for a Churchman than a Noble person. Believe it your Happiness to be great in Heaven as Earth, and your Honour to have a good name as well in the Church as the World. Let none Deprave you so much as to make it Noble to follow base Lusts, and what throws us below men, to befit persons of Honour. Let others with Domitian the Roman Emperor spend their time in catching Flies, and with the Graecian 
Const. C●pranymus.  delight to roll themselves in Dung vain & vicious pleasures.) Do you embrace Piety as Princely, no Music like David's Harp, no Money to Constantine's Coins, which makes the one as Famous as his Sceptre, and the other not lesle Renowned than his Conquests. For that and these proclaim them pious as well as potent men; The Harp (with which David is pictured instead of a Sceptre in his hand) was the Instrument of his Devotion. The Coins (as Constantine was and would be portrayed) present him on his Knees 
●useb.  at his Prayers. Sir, make us true Prophets who foretell in you, your Dear Mother's Comfort, your Friend's Glory, the Church's Joy, the Honour and Firmament of your Family. So he prays who hath been often under your Roof, and now appears under your Name, with confidence to have as many Amens as your Father had Hearts, that your House may long last, and you live to Resemble your Heavenly Father, and Revive your Earthly!  
The most Cordial and Common Prayer of SIR, Your Graces most Humble Servant, WILLIAM BROUGH.   

THE PREFACE AND GENERAL PURPOSE OF THE AUTHOR.  
THe Mark at which all good Designs and Acts take their aim, is the Glory of God, and (which 
1 Cor. 10. 31.  falls in with it) the Good of Man in order to His Glory. To this Scope These Devotions tend. Their First part to advance God in His Honour; The Second to promote the Welfare of thy Soul.  
Holy Feasts are Gods Honours. High and Part. 1 Solemn Services Dedicated to Heavenly Majesty. With Sacred Offices erected for His Glory. Founded on some Acts of His Singular Goodness and Blessing; for which we do Religiously Rejoice before him, and Triumph 
Deut. 16. 11, 14.  in His holy name. Holy Fasts are Gods Glories too; In which we do proclaim His Greatness, and set forth his Sovereignty on whom we (Persons and Nations) all depend, as our Lord and God, for Life and Comfort, and whose Displeasure we dread and deprecate as the Fountain of all our Want and Wo. In them therefore with all possible Acts and Signs of Subjection, we Afflict our souls, and Humble ourselves 
Leu. 23. 27 Isa. 58. 5. Dan. 9 7.  before him, making ourselves little, nothing, lesle, worse, to show Him Great, Just, High above all. Not taking to ourselves any thing but Shame, to give Him all the Glory. In keeping of both, though the Body have a Part to act, and Duty to do, 
Cum in fervore meditation is admiscetur ardor orationis, etc. Bern. Part 2. summed up.  the Minds elevation in her Thoughts and Desires, is the main Observation, and the Soul both of the Fast and Feast.  
Holy Courses carry us unto Heaven. By the Motions and Operations of that Spiritual Life, of which we have Birth by our Baptism, Growth from the Holy Eucharist. Whose Decays and Fails are Restored by our Repentance, and we in it Preserved through Perseverance. The true and only Ground of Comfort in Sick●esse, Peace at Death, and Bliss after it. And indeed of all Happiness to be had in Life and Death.  
Now, as in those Honours of God we do ourselves good, because by them we 
Deut. 16. 15. 1 Sam. 2. 30. Rom. 2. 7. Act. 10. 35  Receive from Him His Blessing and Honour according to the Everlasting Rule and Law, after which He proceeds with man in His Goodness and Holiness: so in seeking our own Eternal Good, we do Him Honour. The way being our Holiness, which is much to His Glory. All our Regular 
Isa. 35. 8.  and Religious Actions being as so many Tongues and Trumpets of His Praise, and 
Psal. 50. 32. Mat. 5. 16. Qui bene agit D●um laudat. Aug.  our Life opening many Mouths to His Honour. At one End than and Mark Holy Devotion and Conversation, though they do not at first look, they do at last meet. And these are our parts and purposes, the Sum and Aim of these Devotions.  
That the Issue may be answerable to their Aim, (with Reference to the several Advertisments in the Particulars) against those contrary Winds and Blasts of Doctrine, which may make them fall short or wide of the Mark, to fortify and fore-arm thee, and speed them the better, I premise these Generals.  
1. Demand not peremptorily an Express 
Joh. 21. 25.  Scripture for Warrant of every Particular in and about God's Service. For unless the Bible should be bigger than the Church, and the World too, it cannot be Comprehensive of all and Singular cases 
Leu. 24. 22. Nu. 15. 34  and Circumstances which were, are, will, or might be; it is Impossible. And since the Light of Nature is God's Law in the Breast 
Ille hujus legis author, lator. Lact. l. 6. c. 8.  if what is done by it contradict not That in the Book, 
Tert. de res. carnis In Dei rebus, etc.  there is leave and licence enough from God the Author of both, and so more is not Necessary. It was a Gross Error to make the Light of Nature a sufficient Guide to Heaven 
Pelagians.  and it is, to set up Reason as Supreme Judge in Religion 
Socinians.  but that may be a good Companion, though not such a Guide; and this a Friend, though not a Judge; and he that is an Enemy to them, when they are not to God's 
Verbum Dei summa ratio. Bas.  Word (which is indeed the Sovereign Reason) in S. Augustine's judgement is as great a Sinner as Fool, and as great a Foe to Religion as Reason. 
Disciplinarians. Luminis naturalis ducatum repellere, non modò stultum est sed impium. l. 4. de Civ. Dei c. 6. Church hath power to make Laws, etc. Calv. 1 Cor. 14. 40. Tit. 1. 5. Heb. 13. 17.  Nay since that is enough as to require more is vain, to exact it is perilous. To put a Shield into the hand of the Jew to defend his Seventh day Sabbath against all the Christian World●, and to defy our Translation of it to the Frist, because they had, we have no such Explicit Commandment. Yes, and to give a Sword to the Anabaptist too, to cut all Infants of from Baptism at one blow, because (besides the usage of the Church) our Command for it is but by Equivalency and General Warranty. And the Separatist hence will take a Hammer to beaten down the Church, which if it cannot prescribe as a Mother, where God the Father doth not command (since That is all she claims for hers, and This is Gods) hath no Authority. And God Himself shall have little left, who doth (under Him and for Him) give her the power of such Commands. Which themselves use with sufficient and severe Authority, who have not better, nay no other, nay not so good a plea for their power.  
2. Revile not those things as Ill and Romish, which have good Religion and Reason for their Pleas. For we bewray gross Ignorance, if we make what is Primitive to be Popish; what is really and culpably such, being Novel, and not of so old and good a date: Great Malice, if we allow nothing good in them, when we cannot see, and say all things are ill because we have some of them, and hold them not so in ourselves. Nor shall we show more in this than we do Prejudice. When we make that a Blot in Religion which is a Beauty. And consequently, if ours be as black as our mouths, do the Adversary (instead of Shame) an Honour, and bring on ourselves a Blot. This is not to convert them from their Error, but confirm them in it, as very good, when what is made worst, is found not ill. And the way, if not better established, to stagger us in our own, if not make us fall, when we are convinced, that our Detestation of Theirs was founded upon Passion and Error, and what we called God's Zeal was indeed our Fury.  
Had we the Capacity of Children, our Mother-Church hath given us both a Copy and Lesson of more Christian Charity and Wisdom. Which in her just Reformation of Religion (Depraved much by the Church of Rome, both in points of Faith and Life) proceeded by this Rule; Not to differ in any thing from the Roman Church, wherein they do concur with the Primitive; not to leave them where they keep to God's Infallible Word and Canons, and the Church's Catholic and Universal Creeds and Customs; That they and all the world might see, our severing from them was not an act of pet and peevish mind, but good wit and judgement; Not a fit of spleen and spite, but the deliberate determination of a sober spirit, and well-governed Conscience. Which if it had been (as it should) well weighed and followed by all Reformers, had got us from them more Proselytes, and them from us, lesser Apostates.  
3. Reject not all 
Consuetudines Angliae.  Customs which are and have been in the Church. For in Sacred life 
In quibus non statuit Scriptura mos populi D●i pro lege. Aug. ep. 8.  as well as Civil, Ancient Usages pass for Laws. Christ said, I am Truth, not Custom; And Custom without Truth is but the oldness of Error; 
Cypr.  but when with and for the Truth, we own both Reverence and Obedience to the Hoary Head of Custom. And as the Fathers bid us pay it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Mos antiquus obtineat.) In Concil. Nic.  the Scriptures warrant it, 
Deut. 4. 12. Job 8. 8. Ro. 2. 15.  and God Himself seals it 
Mat. 19 8. 1 Cor. 11. 16. 1 Tim. 3. 15. Jos. 4. 6. , St. Paul makes something (If not much) due to it, when He condemns Contention in Church-matters, because neither the Apostles nor their Churches had any such Customs. We have no such Custom, nor the Churches of God. A Respect than is due to Ecclesiastical Usages, especially Catholic, Universal, and Apostolical Custom. When as the Church is the Ground and Pillar of Truth, these stand as those stones out of Jordan, to show the Ancient Bounds of the Ground, and serve as Monuments and Marks of Religion, the better to make, or at lest keep up the Pillar. By Saint Paul's Evidence than, to cross Customs and contemn them, instead of paying them a due Regard, proves men more Contentious than Religious, and shows them greater Friends of Strife, than Truth. And Saint Austin being judge, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Insolentissimae, insaniae est. Ep. 115. c. 5.  to forsake or question what the whole Church hath usually observed, hath more Frenzy than Piety in it, and is not an act of extraordinary Zeal and Goodness, but of an Insolent madness.  
And this I premise as a sufficient and useful Pass and Guard against all Cavils and Blusters of Contrary minds, for the Observation of the Churches Holy Fasts and Festivals.  
What is writ of Christian Courses and Part 2 Ways requires more a Practice (one would think) than an Apology; yet because as the Separatist before, the Catharist here stands somewhat in our way, we must clear the passages. To those than that think They do not sin, they cannot fall, they are above Repentance, beyond Apostasy; I wish a Profligate Time and Apostate Age, gave not so great a Confutation: Full of as many Sinful Persons, and Senseless Changes, as before it here was not known, and besides it none can parallel. The Novatian●s of old, those Murderers of Repentance, yet let Baptism live. 
Interfect●res P●●nitentiae.  Yea, in High and Holy Reputation which made them Defer it, not Deny it. Safe they were with it, but to sin after it was wi●h them to be passed all Recovery of Heaven, or place of Repentance▪ Therefore they did put it of, not because they did deride 
Heb. 6. 4. as they urged it.  it but dread it. Ours stumble at the Threshold of Christianity, and so fall in the House, and yet so pure in their own eyes, as if they could not fall at all, or not be foul, wheresoever 
Quod volumus sanctum est. Donat. Audes Novatiane purum te dicere, etc. Hosts miseoicordiae. Cypr. Et solus in coelum conscendito. Euseb. Rev. 3. 18. Judas v. 19  they fall, yes and in their own mouths too. From which Saint Ambrose doth well conclude them foul: Hoc ipsum dicendo, the very saying so is Falsehood, the thinking so Pride, and both these are filthy. And which is fouler, if it can be, All but themselves must be for Hell, they alone are for Heaven, which is as abominable Uncharitableness: Erige scalam (as Costantine said to Acetius) Their Ladder is too pure and perfect for any else to go up to Heaven. But to those who are Deluded and Depraved a like, I offer Chists advice, Collyrio inunge ●ocul●s; Naked and polluted souls (God knows) sensual sufficiently in their lives, to whom if any such eyes have this Book in view, I pray God it may become a Box of such Eyesalve.  
A christian life is a continual Repentance, 
Quotidiana poenitentia. Eph. 6. 13, 18. Ro. 11. 20.  says Luther. And if life with Job be a Perpetual, S. Paul makes the Chistians an endless Warfare. If we have not the better shield and care, the best may be wounded and fall. So what is written, is not superfluous, of the daily Uses of Repentance, and aids for Perseverance, the only way to make a Sick b●d soft, 
Isa. 38. 3. Psal. 41. 3.  and Deathbed blest. Putting the pillow of Peace under our Head there, and here the Staff of Comfort into our Hand, on which with Jacob we may lean and bless, and Departed with Blessing in our Mouth, and 
Heb. 11. 21.  Blessedness in our Eye. The last But and Bound to which our lives tend, and Mark our souls should aim at. To which I hope and pray, These following Piety's, as holy Arrows drawn from no ill Mind, may by the Blessed Blast and Conduct of the Holy Spirit in Thee and on Thee, lead and serve Thy Soul.   

The Dominical Feasts Weekly and Extraordinary, With Meditations & Prayers.  
THE FIRST PART.  

For  
1. The Lord's day, or Sunday.  
2. Palm-Sunday.  
3. Easter-Sunday, with  
4. Easter-Monday.  
5. Easter-Tuesday.  
6. Rogation-Sunday.  
7. Whitsunday, or Pentecost, with  
8. Whitsun-Monday.  
9 Whitsun-Tuesday.  
10. Trinity-Sunday.    

Advertisement touching the Dominical Feasts.  
BY the Love we have to Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & C. Ad Magn.  we must Observe the Lords Day, saith S. Ignatius. And by the love they bear to it, most do. And by the love we have to Religion, all should. For That will grow a thing of great Incertainty, and come to nothing, if there be not (as a set Place where, so) a set Time when to serve God, and observe it. Therefore the Seventh (the Set day to the Jews) is put by God Himself, not only for a Sign of our Sanctification, but the Sum and Substance 
Isa. 56. 4.  of all his Service. A weekly Keeping than of the Lords Day, all do not more generally than justly grant, and all are Advocates for it, though not with the same pleas and ways of Observation.  
And none than should Libel against the Extraordinary. Because they are but Additionals to the Honour of the Weekly. Grounded upon some singular Acts of Christ or the Church, done on those Partic 〈…〉 Day's. The Progress and Proclamation of Him as Messiah, on the Lords day before His Passion, 
a Palm-Sunday.  Her extraordinary Praying on that Day before, & the Week of His Ascension 
b Rogation-Sund. . And Sacred Memory and Office to the Holy Trinity, after the Third Persons Apparition 
c Trinity-Sunday. , But especially those on which He Raised his Holy Body 
d East●rday. , and sent the Holy Ghost 
e Whitsunday. . Above all other, to question the Title and Honour of those Two Great Christian Feasts, is an act of gross both Absurdity and Injury. For shall all Lords Days be kept for the Blessed Resurrection on the 
Primatum in diebus tenet, etc. Hier.  First, and shall it be neglected above the rest? Give we it but a Common Portion, and yet grant it to be the Firstborn? And shall that Lords day on which the Holy Ghost (the great Gift of God) came down to earth, not be a White one in the Eye of the Church? And for the Holy Ghosts sake be never the more Holy Day? Nor for God's sake, who made It and Us in it, Twice blessed, be at all more Hallowed? In all Reason and Religion too, If single it must have an usual part of Holy Honour, For this it should receive a double portion. High Lords Days there may be as well as High Sabbath Days. And what more High than Easter, which Crowned the First day Queen for Christ's Conquests, 
Dominicus dies Sanctissimi festi dicitur ab Aug.  and Whitsunday which Proclaimed it Princely by His Gifts: Most Happy both and Heavenly.  
And if these be principal and Royal Feasts, they must have days of Honourable Attendance. And since they are greater than the Jews Passeover and Pentecost, of which one had Seven, Two a piece should 
Tertium Festidiem. Aug. de c. 22.  (and need) not be thought too many.  
Though than we have no Reverence and Duty to the Churches Holy Orders and Usages; No Dread of any Curse for removing Her Ancient Mounds and Landmarks; If any love or care of Religion live in us, As we are for the Weekly we should not be against the Extraordinary. And if we be not mad (without both Grace and Wit) we should not so fight against the one; as to cut of the other, till we have destroyed all both Times and Things of Devotion. Leaving at last no Feasts or Days to serve God in, nor Religion to serve him by, non God to be served.   

THE HOLY FEASTS AND Fasts of the Church, etc.  

The Lord's Day.  MEDITATION upon Rev. 1. 10. I was in the Spirit on the Lord's Day. 
EVery day is the Lords. The Maker of the Sun, is the Lord of the day, and of the night too. The 
Ps. 74 17.  day is thine, the night is thine, thou hast prepared the light and the sun. The Sun and Moon to divide Time into those two. The sun to 
Gen. 1. 14.  rule the day, (the greater light) and the moon and stars to govern 
Gen. 1. 16.  the night, (the lesser Luminaries.) But, some Day, is with Specialty, Gods, Because, by His Precept, or Providence, Extraordinarily His. This is the day which 
Ps. 118. 24.  the Lord hath made, let us rejoice and be glad in it. That is, keep it as a Holy and Festival day. And so, this first of the week, is, The Lords Day. Christ's Resurrection 
Aug. Ser. 251. de Temp.  than from the dead, was the Rise, and the Church's observation the Growth of that day, and both make it to be The Lords. The Honour of the Seventh day was Buried, and for it, This did Arise. Justly set on the Throne, because, the Queen of days. And rightly Crowned Queen of days, because 
Regina dierum. Ign.  The Redemption is the Crown of Mercies. The Creation (by our 
Ps. 103. 4.  Fall) became a miserable day to us (rather than ever damned, better never borne) But by our Redemption, 
Ma. 26. 24  the Bliss of that, is restored; 
2 Cor. 5. 17  and a Bliss above that, bestowed. So the Sabbath-day that was, is Deposed; and The first, Created Lady of days, because of that great Act of The Lords. By His Rising from Death, Proclaimed 
Heb. 4. 10.  Lord of life. And, sealed Lord Redeemer of the world. For this, we have not only the Fathers, but an Apostles evidence: 
Act. 4. 11.  The Stone refused, was than made Head of the corner, and It crowned, the Choice of days. It is the day which the Lord hath made, yea, and the day which made (that is) Manifested Him, 
Act. 2. 36.  Lord. The Primate therefore, the Chief, the Only Day. And 
Rom. 1. 4.  for that we have the Churches Primitive Practice, and S. John's witness. For, it was famously known in his time, to be The day of the Lord. And Sacredly observed and Honoured than, as The Lords day. He was in the Spirit than, by His Devotion to it. And filled he was with heavenly Visions and Revelations, when he was at His Devotion in it. And indeed, when he and all the rest of the Apostles had their first and greatest fill of the Holy Ghost at Pentecost, it was at their devout Meeting, upon this First day. He at Patmos, and They at Jerusalem; He Banished, and They 
Act. 2. 1, 4.  Assembled. The Spirit was in Them, and He in it, on the Same day, that is (for His Honour) the Lords, and (of the Week) the First. Ever since observed by The Church with singular Advantage to God's Glory, and great increase of His Grace, as Christ's Heavenly Coronation, and The Spirits Holy Market-day. As I love my Soul, and would have it Prospero, and be happily Provided for, Lord make me ever One at that Market! In the place appointed (The Church) amongst those Holy Merchants of Thy 
Isa. 55. 1. Rev. 3. 18.  (The Priests) For those Blessed Commodities of Thy, (Thy Graces.) And if my Spirit be too poor, to reach to Heavenly Raptures and Revelations, let me be so Rich, as to be Furnished with all Holy Necessaries for my Soul. If not in The Spirit, let Thy Spirit be in Me, O Lord!  

The Prayer for Morning.  
O Lord, who this First day of 
Mar. 16. 2. Rom. 1. 4.  the week, didst Rise from Death, Declaring Thyself thereby to be the Lord, and Dedicating this Day therein, to be the Lords; By thy Holy Church and Children, Religiously observed and Consecrated, according to that thy first and most Glorious Declaration and Dedication In Obedience and Observance to Thee and It, let me Keep the Day. And by the Virtue of Thy Holy Resurrection, 
Rom. 6. 4, 6, 8.  let me rise from the death of Sin, to the life of Righteousness in my Soul. Believing that I shall at that day arise from the Grave, in my Body. And, Hoping 
Ro. 15. 22. Hos. 6. 2.  to be Raised from the greatest Grief, and most deadly Distress to my Soul & Body, by Thy Comfort. Thou that didst Raise Thyself out of the Grave, Bring my Soul and Body; and estate, out of the Sepulchre of Sin and Death and woe (Thou canst, Thou wilt;) And Revive Thy Church and Children with me in this, and that day, I beseech Thee! Lord Jesus Raise us all. Amen.   

The Prayer for Evening.  
O Lord, I have seen this Holiday begin and end, (for that I bless Thy Mercy!) Thou hast seen the Desires of my Soul to do This day some Duty to Thee (for this I bless Thy Grace!) Thou hast given me This day some Opportunities, and others some Abilities to serve Thee, and do Ministerial offices for me, (For both, I bless Thy Providence!) O Pardon what hath been amiss. Accept what is good. Enable us to do better, I beseech Thee, for Jesus Christ His sake. Amen.    

Palm-Sunday.  MEDITAT. upon Mat. 21. 8. Others cut down branches of trees, and strawed them in the way, etc. 
FRom these Branches grew the name Palm-Sunday. A piece of that poor Pomp which was than done to the Great Messiah. A Prince, whose Kingdom was not of this world, That appears by His present Progress to the Royal City. For instead of Chariots and Steeds, and Trains of State, He hath not a Beast but a borrowed one, to ride upon. No Crown on his Head. Not Sceptre in his Hand. No Cloth of 
Mat. 21. 3.  estate over Him. Not precious Furniture about Him. Not Tissue upon Him. Not Caparisons of Gold under him. Not Rich Carpets, and Curious Tapestries before Him. Not Heralds in Robes, no Clarions, no Trumpets to proclaim Him: And yet, Solomon in all his glory was not arrayed like this Lily of 
Cant. 2. 1.  the valleys. Not Coats of Arms like his Fishermen. Not Laurels to the people's Boughs. Not vests of beaten Gold to their spread Clotheses. Not Troops of Nobles to His Trains. Not Grandees to His Disciples, (which have even 
Luke 10. 20.  the Devils themselves for their Subjects.) Not Heralds to the Babes that bless Him. Not Salve's, not Jo's, no Aves to the Hosannas and Benisons bestowed on Him. The Son of David, The Christ, The blessed Messiah, The Promised Prince: Not Barchocab that comes in his own, or the Devil's name, but in Gods. He Saves us! God Save Him! Blessed be He that cometh in the name of the Lord! That We, 
Gen. 18. 18. Act. 4. 12.  They, Jews, Gentiles, All the Nations of the world in his Name (and his alone) may be blessed. To Him Son of God as well as Man, Son of the Most High, Hosannah as High as Heaven, is with the Lowest. To God of Heaven, on Earth, In Heaven and Earth (above Heaven). Hosanna to the Prince of Heaven, Heir of all things, Lord of Angels, King of Saints, Sovereign to Devils, Creator and Saviour of the World: By Inheritance, Purchase, Conquest, Prince and King, and Sovereign Lord of Heaven, Earth and Hell, Hosanna in the Highest!  
So they Cry now, but Crucify after. They make Bloody Outcries for these blessed Acclamations (The very same men & Mouths) yes and Crown Him with Thorns instead of Palms, and put a purple of Scorn upon Him, that now take of their own Clotheses to Honour Him (The very same Hands.) Nay, they Dye their Heads and Wash their Hands in 
Mat. 27. 25. ●  His Blood, which once opened their Mouths, and lifted up their Hands for His Blessedness.  
Within five days both are done. And writ to ●each us, That to Court the Multitude is ●o Coat the Moon; nothing is so mean, so mad, as to make their Mouth my Heaven, and their Breath my Blessedness. Though as Innocent, as Excellent, & Constant as Christ himself, the People by their own unsteadiness, or others Artifice, may cry me as fast to a Cross as ever they did to a Throne. But if the Simple, Fickle Rabble change, let us not altar. The Hosanna that was 
Lu. 23. 24.  than, let us cry now. Cry it at 
Lu. 22. 32.  the Cross with the Penitent Thief, that we may Sing it on the Throne with the Glorified Apostles: nay for the Hosanna of the Saints, Sing the Halleluja 
Rev. 19 1.  of the Angels, when we shall Receive with their gifts of Bliss, their tongues and songs of Glory. Amen, Hallelujah!  

The Prayer.  
O Lord Jesus Christ, Yesterday, 
Heb. 13. 83.  and to day, and the same for ever, who didst receive of the Jews▪ Honour and Ignominy, Applauses, and Outcries, Hosannas & Crucifiges; let me never build my Bliss on so brittle a Foundation as the Breath of Man, especially of a Multitude; which as a wind, so soon comes and goes away, and (as a Castle in the air) fails and falls in an instant: Since, if I be the same to them, they may be divers to themselves, in their Judgements and Affections: But on thy Love let my Soul lean, who art the same 
Mal. 3. 6. Joh. 13. 1.  without change of mind or will, both now and for ever. O let me Constantly love Thee, that Thou mayst Eternally love Me. And not 
Isa: 54. 8. Rev. 7. 9 2 Cor. 4. 17▪  give me Thorns for Palms, but Palms for Thorns! for all my afflictions of this present life-time, an eternal weight of glory. A Crown that doth not fade. Above the Moon which signs and makes change with Thee the Sun of Righteousness, 
Rev. 21. 25.  who dost Rise and never Set. Hosanna to Thee, not on Earth, but in Heaven, Hosanna in the highest.  
Amen.    

Easter-Day.  MEDITAT. upon Mat. 27. 65. You have a watch, Go make it as sure as you can. 
THe Jews having got Christ to a Cross, and thence to a Grave, think there to keep him for ever going out. To Pilat therefore they go to secure the Corpse from being (as is pretended) stolen away by his Disciples, jest what himself said (He should Arise the Third day) should be reported by them, and believed by others, and raise stir amongst all. The Judge, who against his own judgement, gave the Live Body to their Bloody Hands, commits the Dead to their William. They Seal the Stone at the door of the Sepulchre; set a Guard to watch & keep all safe, & (as they thought) made It and Him Sure. But O Judge blinded with Ignorance, and Jews with Malice; Did you not see Rocks rend at His Passion, and will a Stone bar His Resurrection? Did you not hear of Dead Saints rising and walking up and down the City, and can 
Mat. 27. 51.  you hinder it in a Dead Saviour? Was not the whole Band of you struck down by a word of His 
Joh. 18. 6.  Mouth, and can a Watch keep Him from Rising up? Though your Soldiers be too strong for weak Disciples, can they hold Arms against Angels? Because God suffered your bloody rage to do a thing incredibly barbarous (to butcher your Saviour) do you presume to do what is absolutely impossible, to destroy 
Act. 2. 24.  His Son? No. A wonder it was to Heaven and Earth that the Maker of both should be suffered to die, the ruin of the world it would be, if the Preserver of it should not live. That the Prince of Life should be subject 
Acts 3. 15.  to Death, is strange, not that He should be Sovereign of it. That He who is Immortal should taste Death, is wonderful, not that He should not see Corruption. 
Acts 2. 27.  That the Lord of Angels (who feeds all things) should not feed worms! That God should go into a Grave, not that he should come out of it! It is impossible for His Person, yes, and for His 
Acts 2. 2●.  Function too. For when all is suffered on Earth, something must be done in Heaven. A Prince's office, as well as a Priests belongs to a Saviour. A Throne-part as well as the Crosse-piece.  
He must be a Sacrifice, and have a Sovereignty. Gain himself a People, and give them a Protection. A Possession must be after the Purchase. And the Spirit granted, 
Acts 2. 17.  as His Bloodshed.  
An Advocate He must be as well as a Surety. And Intercede as well as Expiate. Appear in the presence of God (as of Men) for 
Heb. 9 24.  us. At the Right hand of God, after that of the Thief. From a Grave to come to such a place as Heaven, such a Throne, such a Presence, such a Hand as Gods, no way but by a Resurrection. Make therefore the Sepulchre as sure as they can, He must, He will, He did Arise. The Angel is 
Mat. 28. 2.  a Roller of the Stone. The Wax melts at His Presence. The Soldiers die, and their heart within them is even as melting wax. So their Security against the Resurrection is an Assurance of it. Their Seal signs it. Their Soldiers witness it. Their Watch (bribed and suborned) said not after, but before, affirmed it. Let the Jews stand (as than) now Infidels to it; to us Christians; it is so many ways made sure, it is our Creed to believe it.  
O th●t it were made as good too! He did; by Virtue of 
Col. 3. 1. Rom. 6. 4.  His, by the Pattern of Him, for His Honour, to our Bliss, we should Arise. And if we do as we should, we shall as we wish: We must from Sin, we may from Woe, we shall from Death. The first by our Repentance, the rest by His Deliverance.  
Repentance is the Resurrection 
Eph. 5. 14. 1 Cor. 15. 34.  of the Soul from the death of Sin, to the life of Righteousness. Deliverance from Extremity is a Rising from Death. The dust of it (yet at greatest) lesle than a Grave. 
Psal. 113. 17. Ps. 116. 3.  Raising up the Body at the Last day is to be done for all as easily as one, by Power infinite, and is 
Rom. 5. ●5. 1 Cor. 15. 22. 1 Cor. 15. 47. 1 Cor. 15. 23.  done for all in one. An Adam that is the Common Root, a Christ who is the Head of Mankind. All that are His, shall arise than. But look well to our Souls now, for the good of our Bodies than. Secure our Repentance. Make sure the Sepulchre. No hope of life without the death of Sin. Else to rise from Woe, is but to fall deeper into the Pit, and from the Grave to come to a Bar; and fall from it, to Hell: But if that be sure, so is our Deliverance from Woe, if good for us, and if not, it were woeful. Make the Prison safe for S. Peter, and the Scaffold ready; 
Acts 12. 7. Acts 5. 19  shut it never so close upon the Apostles; an Angel hath them all, out. And so shall be our Resurrection from the Grave.  
Let the Philosopher roll his stone of infidelity upon it. Put the Seal of Sense to it, and set Reason to stand Sentinel against it; That what Worms eat, and Winds scatter, after so many Transmutations, should rise itself, the same Body again, an Archangel shall raise it up. By the power which made it first of 
1 Thes. 4. 16. Gen. 2. 7.  Dust, and brought Christ's out of the Sepulchre.  

The Prayer.  
O Lord, (who didst according to Thy Word, and the Appointment of thy Father (maugre all opposition of the Heathenish and Jewish people) Rise from Death the Third day, and waste after a Cruel and Ignominious passion Exalted to be a Prince and Saviour; I beseech Thee, by Thy Spirit of grace raise 
Act. 4. 31.  me from the death of Sin and grave of Lust to a righteous Life: That I may be Revived in, and from all my woes on Earth, and Raised (for all the worms and changes which shall fall on me, upon or under it) to the Doom of the Blessed, and Blessedness of the Saints in a life without all Woe and Sin, without death or change of Body or Soul, Immortal, Eternal, Beatifical, for ever, Blessed Lord, by the Merits of Thy Death, and Virtue of Thy Resurrection, so Raise me in this world, that I may Rise so in the world to come: And be with Thee for ever and ever. Amen, Lord 
1 Thes. 4. 17.  Jesus!  
Amen.    

Easter-Monday.  MEDITAT. upon Luke 24. 34. The Lord is risen indeed, and hath appeared unto Simon. 
IF ever subject to Death, He should not be the Lord. The Lord of Life may lie, but not long in a Grave. He may be Captive, but will be Conqueror. Bound if He be for a time and turn (as He was for our Debt) 
Isa. 53. 5. Rom. 4. 25.  loosed He must be, and was, to get and give us our Acquittance. Not in pretence and show, but indeed He was. The Stone is rolled from the Sepulchre. The Grave-clothes lie about it. The Kerchief and Sheet wrapped up, but 
Joh. 20. 6.  no Head, no Body in it. The Watch set to guard the Corpse, so frighted, that they are scarce to keep either their Wit or Life. This shows, that He was really Risen. And because no better witness for this than the evidence of the Eye, as the 
1 Cor. 15. 17.  Lord did arise, He appeared. Upon this Act of His, depends all the Evidence for our Souls, and Assurance of our Salvation: For we had been in our Sins for all His Death, if He had not both quit and brought Himself and us out of all, by His Resurrection. His care therefore for our greater Faith and Comfort, is, to make it appear. And so he did to Simon. Not first, for that was to Magdelene to her out of whom 
Mar. 16. 9 Mar. 16: 1:  He had cast Seven Devils. She was early at the Sepulchre, and hath the first sight of her Saviour. She goes thither, where He meets her, in love. She was therefore sent as a Messenger with the 
Mat. 28. 7. Mar. 16. 7.  Blessed news to S. Peter (so it appears to his ear;) but that's not enough, He must have it in His Eye too, so He appeared to Simon. Particularly, to Her, and Him, for the Comfort of poor Penitents, Grievous Sinners so, become Gracious Saints. A Polluted woman, and a Perjured man, one that had Seven Devils, but now hath in her the love of Seven Sainrs, hath the first word of the Resurrection.  
From Angels, the first sight of her Lord. Another who abjured his Master, and perjured himself; who professed he would die rather than deny Him, though all should, would never do it, when foretold and forewarned against the deed, one that was the first man at His Grave, though not last at His Cross, 
Joh. ●0. 4.  He is the man who is honoured with the first Apparition. Penitential Tears gain Christ's Heart, as well as His Bowels. Marry washed Christ's Feet with her Tears, and Simon so washed his own face with his. Bitterly he weeps. 
Mat. 26. 75. Eccl. Hist.  As if Mara was in his eyes, such streams run down his cheeks every midnight to his dying day, that they are furrowed with those continual watercourses: As if he were rather a Dying hart, than a Living man, and had as tender eyes with his tears, as S. James had hard knees with his prayers; which were said to be like Camels hoofs, by their frequent bows to his Devotions. To her and Simon He appeared.  
But to others also, To Two on the Way. To Ten in the House. To Thomas with the ten. To more than five hundred of the 
1. Cor. 15. 68  Brethrens. To S. Paul, after all. So to Men and Women, Apostles and Disciples. In House and Field. Together and Asunder. To every person, in every place. He did every way appear.  
Mahomet, after his Thousand years' time, appears not. Christ did the Third day. By this, the Truth of Christian Religion, by that the Imposture of the Mahumedan appears.  
Open the eyes of that Great part of the Deluded World, Good Lord, and make that Grand Impostor to appear, and the Cheat of his Tomb, by this stay in his Sepulchre. And let the hearts of all Christians be so openly good to all, that the truth of Thy & Their Resurrection may every where be seen! Let none be such Hypocrites as to appear Saints, when they are not risen from their Sins; nor any so profane as to say they are risen, when by their life no such thing doth appear. As our Lord, let us truly Rise; & evidently make it appear that it is so.  

The Prayer.  
O Lord, who after Thy Resurrection, didst appear in the Angel's mouths and Apostles eyes: let it appear in me, that Thou art Risen who art my Head, because I am raised from the grave of Corruption, who am Thy Servant. Let it be heard from my mouth, and seen in my life, that I am raised by Thy Spirit, & alive to Thy Glory. To Friends, to Enemies, to Thy Church, to the World, to Heaven, to Earth, let it every where appear, That at the Last day when all must appear before Thy Bar, I may be quitted by Thee, before Men and Angels, found in Peace, and doomed to thy Glory. Clean from guile, and cleared of all guilt. By Thy Blessed Blood and Spirit. Amen, Lord Jesus,  
Amen.    

Easter-Tuesday.  MEDITAT. upon Luke 24. 39 Behold my hands and my feet, that it is I myself: handle me and see me, for a Spirit hath not flesh and bones, as ye see me have. 
BEsides the evidence of the Ear, strong when from the Mouth of an Angel; and that of the Eye (better than ten witnesses of the Ear) we have here the Testimony of the Hands too. An Attrectation with an Apparition. Palpable as well as visible evidence, That, as in the mouth of two or three witnesses every word, by those Three Senses, this Point should be established of Christ's Resurrection from the dead. A Point on which all our Christian Comfort and Salvation only depends, and in which 
1 Cor. 15. 14.  our Belief and Religion chief consists, and therefore to us all, and the Apostles (who were to be witnesses of it to the whole world) above all, God's wisdom makes this to be most manifest. To take away all doubt and fear of Delusion, He calls them to come and handle Him and see Him. Before they did see but not touch Him, now He condescends 
Joh. 20. 7.  and calls them to handle and see Him. By their Senses to give all Assurance to their Souls. Nay, He keeps and shows the Wounds of the Cross, to heal all Infidelity or Question of His Coming out of the Grave. They may behold His Hands and Feet, and in them His Wounds. Made first for Cities of Refuge from the pursuit of Gild, for sinful Souls, but shown now as watchtowers, from which both Eyes and Hands may discern the Truth of His Person, and by it, the certainty of His Resurrection. And if Thomas will have no Faith in His Body, without a Finger in His Side, His Heart is laid open for Him to see through the Perspective of that Breast-wound, that so his Sense and Weakness may be more convinced and satisfied, That it was. He (no other but He) His Lord and His God.  
Having thus satisfied all Capable Senses, He demonstrates itby them to their Understandings; and convinceth their Reason by their Sense. A Spirit hath not Flesh and Bones. Some composition is in it, but no Corporeity. If any Body be to it, it is not native, but assumed: But I have both. You See, you Feel that I have, The Limbs of a Man, The Marks of the Cross.  
The Wounds of your Saviour. The same Back, the same Head, the same Hands, the same Feet, the same Side, which the Jews with Whips, and Thorns, & Nails, & the Spear, did Tear, Gore, Boar and Pierce. The very same Body 
Act. 2. 36.  which they so barbarously Crucified; It's no Ghost, no Apparition; It's I the Same (My self, and no other.) Do you therefore Believe yourselves, and Preach it to all the world, and make them believe; I was Sacrificed to death for their Sins, but am Raised to be their Saviour.  
So must our Spiritual Resurrection appear. The Truth of it must be seen. The Goodness of it must be felt. Herd it must be from our mouths. Seen it must be in our lives, and Felt it must be in our hands. Good Words, Lives, Works, must give the world, audible, visible, palpable Evidence of it. And that we be not mere Spirits for all this, and it, all but an Apparition, it must be evident (as to Man) to God, that 
Rom. 6. 6. Mat. 5. 29.  as the Body, the Heart of sin, is Crucified. The Lust of the Flesh with the Limbs, and the Dearest of them, the Delight and Darling of the Heart. As our Hands and Feet (our visible Works and Ways) we must show our Side too. Our Sincerity must not be doubted. Else, if we have a form of Piety without the Power, An Apparition of Religion without the Body, A Body of Grace without a Soul: Heaven is in our Eye, Angels at our Lips, Saints in our Lives, but Hell is in our Hearts, & Devils in our Thoughts. Unmortified, black and bloody Lusts possess our Minds: As our Resurrection is Fantastical on earth, our Ascension will be Imaginary to Heaven, but our Condemnation shall be Real at our Doomsday both of Body and Soul, to Hell.  

The Prayer.  
O Lord, who for the firmer faith of Thy Disciples in Thy Resurrection, didst keep and show them the Wounds of the Cross, and didst offer and give those Holy Evidences both to their Eyes and Hands: I beseech Thee give me Grace so to Evidence my Spiritual Resurrection from the death of Sin, that all the world may see my life of Righteousness, and thou mayst behold both: They may see it, and give Thee Glory; Thou mayst see it, and give me Witness; That I am what I seem. Religious, not in Show, but Integrity. Righteous, not in Appearance, but Truth. A Saint, not in Picture, but to Life. An Angel, not in Shape, but Deed. An Israelite, in whom is no guile. A Christian, without all Deceit. ● That when other place their Heaven in their Heads, I may have a place at Thy Right hand; And when their End is in a Fool's Paradise, I may found a true Salvation, by Thee, and with Thee. Amen.    

R●gation-Sunday.  MEDITAT. upon Joh. 16. 23. Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, it shall be given you. 
A Large Charter, with a double Seal. Such a Grant, as no King on earth can give, and therefore the Prince of Heaven procures it (All good whatsoever) Half his Kingdom Herod offers. 
Mar. 6. 22. 1 King●●● 12.  A Whole one, Solomon makes it absurd to ask: but here nothing is excepted, not, not the Crown itself. It is your Father's good will 
Lu. 12. 32. Mat. 7. 7.  to give you the Kingdom. Ask, and it shall be given you. Yes, That above all; Seek ye first the Kingdom 
Mat. 6. 33.  of God. Were as much in the Devil's 
Mat. 4. 8.  gift as boast; (not one, but) all the Kingdoms of the world, & had any one head (what Christ contemned) a Crown made up, of and for them all, all were nothing to the Kingdom of God, which is in Heaven, and for ever. Next, the Crown of Glory, is 
Eph. 1. 13.  the Spirit of Holy Majesty, which fits & seals us for the Kingdom; and that's in too. Both, the Grace of the Spirit (if any man 
jam. 1. 5.  want wisdom, let him ask it of God, who giveth liberally) And, the Spirit of Grace; How shall He not give His Holy Spirit to those that ask Him? As for Temporalities, 
Luc. 11. 13.  they are in His Gift and Our Grant also. For, He giveth to all men all things, Life 
1 Tim. 6. 17. Act. 17. 25.  and Breath, and all things (belonging to life.) And to us, if we do, as we may and should, ask: Not absolutely, for they are but good with respect, but in order to the Spiritual, for the Eternal: Therefore of the Six Petitions, but One asks Bread. And that (as many make it) but as the Crust of a Better and more Substantial, than Common and Natural Sustenance.  
So far the Charter is enlarged; To whatsoever, but limited too,  
In my name. A Restraint not of Bondage, but of Favour. A Mediator must be between a 
Ps. 143. 2.  Just God and Guilty Man.  
Consumed we shall be, if nothing come betwixt our Stubble and His Fire. That Christ is. By the Appointment of God, sent 
Heb. 12. 20. Isa. 5. 24. 1 Tim. 2. 5.  from Heaven to Earth with Holy Commission, In writing; It is written of Him in the volume of 
Heb. 10. 7. joh. 6. 27. Mat. 3. 16. Isa. 61. 1.  God's Book, and under Seal. (Him hath the Father Sealed) And the Spirit Signed it, on his Head. For that Office, none like Him. For, what more Noble, than to go by the Prince, to the King? Or, more Powerful, to Propitiate the Father, than the Son? Or, more Divine, than to Mediate with God, by God: (with God the Father, than by the Son of God?) And none but 
Act. 4. 12. Eph. 2. 18. joh. 14. 6.  Him. For there is no other name under Heaven. Because none else in it, or from it. For through Him we have access by the Spirit to the Father. And, No man cometh to the Father but by Him. Other Mediators are more His Affronts than our Advantages. For, if one suffice, many are vain. To make Him insufficient, is black Blasphemy. To put others into Office with Him, blasphemous Injury. To Invade His Prerogative, Violate His Charter-Royal, and to Doubt, if not to Break His Seal. To Question His Word, nay Dispute His Oath, if not to Disbelieve it. For so He Seals it, with word upon word, and oath upon oath, Verily, Verily, is put to it. Heaven and earth 
Mat. 5. 18. 1 Cor. 1. 20. Rev. 3. 14. job 26. 13. Gen. 1. 2. Heb. 9 14.  shall sooner fail than a tittle of it. His Amen is more than His Word. And here are two Amens of His, who Himself is Amen. Whatever Man's be, God's Breath (whose Spirit made the World) is a sure Seal. No Wax like His Blood. His, who both Made and Redeemed the World.  
Himself, indeed, who is in Eye, and the Spirit which is at Hand; are two such great Gifts on Earth, as Assure the Third and Last, of the Father in Heaven. If His Son, He will give all things. If His Spirit, He doth; 
Ro. 8. 32  And All in All we shall have in 
Lu. 11. 13. Mat. 7. 11. 1 Cor. 15. 28.  Himself, than, if now, His Spirit, and His Son.  
The Church than wisely makes use of this Charter in this Rogation-time. Whether to ask Mercy in Common Miseries (as of old) or to be Blessed from them (as of late.) The Gospel is good and fit. And the Time, Encouraging.  
For our Minds to Ascend to Heaven in our Prayers, when our Mediator Himself Ascended thither in His person. Nor were the little Circuits than gone, ill. To view Bounds, and fence against Wrongs (an act of Justice.) To prevent Quarrels, (an act of Charity.) With Holy Scriptures and Prayers (an act of Piety.) Acknowledging all Good to come from God, by Christ, through the Holy Ghost (an high act of Christianity.) Justice being the Hand, Charity the Heart, Piety the Soul and Self of Religion; and that a most high and holy act of Piety: And, if the Perambulations be not at all, the Devotions should be more. That the floods of ungodliness which have drowned all Ancient Bounds and Marks both of Land & Church in a Deluge of Woes, may be swallowed up in another Deluge and drowning of Sins, which is our Tears. And than we return our Rogations to their Original use, and God's Mercy to us, by our 
Peccati diluvium mundi expiam●ntum. Na●. jocl 2. 14. Zach. 1. 3.  Humble and Holy Rogations. What we want, He would give, be it never so much or great, whatsoever.  

The Prayer.  
O Blessed and Bountiful Jesus, who art one with Thy Father in Thy 
joh. 10. 30. Mat. 1. 23.  Eternal Essence, and yet didst become One with us, of ●hy Infinite: Mercy; To Reconcile us and make us One with Thy Father by Thy Blood; and to Sanctify and fit us for Thy Father by Thy Spirit: In what Name, but That, should I call on Him (my Father) and in whose 
Gal. 4. 6.  name but Thy, who art His Son. In whose Mediation I have all Assurance to have whatsoever I ask. If with the Holy Confidence and Innocence of a Son; If with the humble Reverence and Submission of a Suppliant; If with the Fervency and Constancy of a Servant; depending and waiting on his Master's work and will: So shall I have it in Kind, as Thou gavest Abraham an Heir of his loins, 
Gen. 21. 2●.  or in value, as St. Paul had an Issue 
2 Cor. 12. 9 1 Sam. 1. 27. Gen. 21. 5.  of his Troubles: and if not presently, as thou gavest Hanna a Samuel; yet in Time, as Sarah had her Isaac. Thy Charter let me pled, not change; Thy Time Attend, not Appoint: So be it to all Thy Servants, who pray to Thee in this, or any day of trouble. So be it to the soul of Thy Servant, now, and ever, I beseech Thee Dear Jesus.  
Amen! Amen.    

Whitsunday, or, Pentecost.  MEDITAT. upon Acts 2. 3. And there appeared cloven tongues as of fire, and it sat upon each of them. 
WHen all Mankind had in (Adam) their Head lost their Wits with their Souls, and The Spirit of Wisdom was sent to Recover them to a rightness of mind (if that was on a Sunday) it may well be called for the joy, a white one, and for the Gift Whit-sunday. A Dismal day, and Black time it was, when for that Rebellion of his and theirs against a Holy God, they were given up to the power and possession of a Hellish Ghost; but when Livery and Seizing, in the Name of Christ, was taken on the Heads of some, for the use of all by the Holy Spirit: This was a Bright and Blessed day. Clothing in white at and after the watery Baptism for a Regeneration (which the Newborn and baptised did than wear) had signified 
Mat. 3. 11.  little, and that had small virtue, did not the fiery one warm the Water for the Birth. The Heavenly Efficacy of that Holy-water 
Joh. 3. 5.  was from the Spirit of this Holy fire. There appeared tongues of fire, and it sat on each of them. Tongues, to Teach the World by the Ear (the Sense of Discipline;) Cloven, because to preach to all Nations & Languages. Not divided (as at Babel) to Ruin a Tower against God, but cleft for Bethel, to build a Church to Christ. Fiery therefore, to warm their Hearts, who were to preach, that they may be burning as well as shining Lights; And, to Heat theirs who were to Hear too. For, hardly will they warm other Hearts, that have no Fire in their own. And It (One) sat on each of them. To make them One, in, and like It. All in this are Equal and Alike. In Christ's Breath, 
joh. 20. 22.  when He gave them the Holy Ghost, and in God's Fire, when they received The Spirit. The Place, The Promise, The Conveyance of the Holy Ghost, grants no Privilege to the Chair and Conclave at Rome, no Prerogative to St. Peter. It was Confined rather to Jerusalem, 
Acts 1. 4.  and Bestowed not on One, but Each of them. All have like Heads of Fire. All the same Tongues and Hands. All the same Keys and Commissions. All speak Oracles, All do Miracles, All give Pardons. This was the Apparition of the Day.  
But the End was Everlasting. To fill all Heads with the Doctrine, and fire all Hearts with His Love. These Gifts did but serve for those Graces. And these Acts were ordained as Preparatory works to those more Principal Services. Salvation is the great Work of Heaven; Sanctification the best Work on Earth. And these Gifts were as the Hands and Tools, with which the Spirit (in us and by us) doth perform those Works. So than, better is a Cleft Heart than Tongue. Fire in the Heart, than on the Head. Humble Obedience, than any Language, and Holy Zeal, than all Knowledge. Louder is the Trumpet of good Works, the● Words; For the Sound and Sense of these goes but to Some Ears and Minds, those are Herd and Understood of All, to the ends of the earth. Such Hearts, 
Lingua benè operandi, ab omnibus intellecta est. Tacit. de Matif.  and Hands, and Tongues, are framed in the Church as the Forge, by the Spirit as the Fire, and the Ministry, as the Bellowss. But they who have no Tongues cleft but for Division in the Church, nor Heads fired but for Rebellion against it, nor Hands strengthened for any Miracles, unless of Mischief; these Brands belong to him, who is said to have the Cleft Foot. At his Anvil they work, and however, they pretend to the Dove of Heaven, they are moved by the Vulture of Hell, and are full, not of the Holy Ghost of God, but the Devils: Cursed are these. But Blessed they whose Spirit and Motions are made Holy by the Holy One. When that day dawns in the Heart, it is white indeed, my Holy and Happy Pentecost, 
2 Pet. 1. 19  which makes not only a Three days, but all my life, Festival, and my Death, the great day of the Feast.  

The Prayer.  
O Holy and Heavenly Spirit, which didst visibly and gloriously descend on the Heads of the Apostles, endowing them with Gifts and Tongues to Instruct and Convert the World. Descend, O Dove of Heaven, upon my Head, and give me a Holy Understanding and Zeal for the Truth and Honour of my Lord, Mine, and their Sovereign and sacred Head. And in the Body of Thy Church, let me Keep, that thou mayst be in me, and on me, who dost Inspire and Inanimate every Member, and only in the Body. Another Head let me not make by Schism, than He is, nor by my Lust Grieve Thee away, and be possessed 
1 Cor. 1. 12, 13. Epe. 4. 30.  with another Spirit than Thou art: Jest, if that lead me, which comes from Hell, I never come to God in Heaven. Preserve me for it, from the Hellish One, to Him and Thee, for Jesus His sake. Amen.    

Whitson-Monday.  MEDITAT. upon Acts 10. 44. While Peter yet spoke these words, the Holy Ghost fell on all them which heard the word. 
HEre was a Whitsunday without a Pentecost. Not for the punctual Time, but by a Holy Festival. Not of the Jews (as at the first coming of the Holy Ghost) but to the Gentiles. God's 
Heb 2. 9 Acts 2. 17.  Blood was shed for all, and His Spirit is given to all, without difference, to the Jew first and also to the Gentle. At Jerusalem and Caesarea, where S. Peter preached, both were so Blessed. There at the Sermons end, and here before it. Than Thousands, and now 
A●t. 2. 41.  All. O happy Fisher of Men, which at one Cast of the Net, draws to God Three thousand Souls! And at another, taketh as many Men as the Net had to compass! There many Hearers were his Converts, here, all. As the Breath of man goes in his Speech, so God's Spirit in His Word. All therefore is One Ministry 
2 Cor. 3. 2. 1 joh. 4. 1.  of the Word and the Spirit. But what every Spirit breaths and speaks is not the Word. It is Man's often, the Devils too often.  
When delivered by an Inspired Spirit, or Consonant to what was so delivered, than it is the Holy Word, and so is from the Holy Ghost as the Author, and the Holy Ghost comes from it and by it, as the Organ. A Spirit against the Word (yet called Gods) is Blasphemy at the worst: A Spirit, besides it (yet made the Holy One) is Heresy at the best. As Christ speaks from the Bosom 
Joh. 1. 12. john 16. 13, 14.  of the Father, so the Holy Ghost doth from the Mouth of Christ. It is so said by His own Mouth. Part we must not than Word and Spirit. Word without Spirit is Erratical Doctrine. Spirit without Word Fanatical 
2 Thes. 2. 2. Isa. 8. 19, 20.  Ghost. God's Word is not as common, as Man's Speech, and His Spirit as Our Breath; than were neither Holy. What comes from S. Peter's mouth, is, what from a Preachers should be, the Holy Word of God. What comes by an Apostles preaching is, what by others, may, and may not be, the Holy Ghost. Apostolic mouths make Holy Conveyances, and Apostolic men shall to the end of the world; 
Mat. 28. 20.  but Apostatical Ministers from them, who cannot pled Doctrine or Discipline successive and Hereditary to them, To them no Seal is given of such Conveyances, 
Rom. 16. 17.  but a Brand on them for Spirits not of God, and a Mark to us, as such to avoid them. As men possessed with a Hellish Spirit, and therefore cannot convey the Holy one. It was conveyed by S. Peter, on as many as heard him. Not when he had done, but whilst he was preaching. As Daniels Supplication was granted, not when he did end, but as 
Dan. 9 23.  he begun his praying.  
But, on none that heard him not (out of the reach of the Net) out of hope to be taken; so on them that Than, and So heard ●i●. Humbly and Hearty, before 
Ac●. 1●. 33. ●  God, without Prejudice to his Person, or Exception to his Doctrine. Come it cross to their Minds or Wills, no Error or Lust shall bar it Conscionable Entertainment. So The Holy Ghost fell on them all. Not by Chance (they do not Stumble at it;) but by Providence, It Lights on them. Not as an Accident or Windfall, but as from a voluntary Agent, of Choice, and by Intendment. So let it fall upon our Holy Assemblies, O God Make our Preachers as S. Peter, and our Hearers as Cornelius, that it may so fall upon us all.  

The Prayer.  
O Lord, who by the mouth of S. Peter didst Breath and Convey the Holy Ghost to the Gentiles now, as Thou didst before to the Jews; Bless Thy Church with Apostolic Preachers, who succeeding in their function, may Convey the Holy Guest, to Convert those who lie in any Error, and Confirm them who stand in the Truth; and Bless those who are to Hear and Receive Thy Holy Word, with Hearts and Ears not stopped with Prejudice or worldly Lusts, but open to give Entrance to Thy Holy Spirit: That, as Thy Blood was shed for all the world, Thy Spirit may fall on all Flesh. That all may see the Salvation of God, and the Inheritance so dearly bought for all may be Sealed to every Sanctified Soul; and Thy Holy Name may be glorified by all on Earth, and Thy Holy Saints glorified with thee in Heaven. So be it, by the Blessed Mediation and Operation of thy Holy Son, and Holy Ghost, O God. Amen.    

Whitson-Tuesday.  MEDITAT. upon Act. 19 6. And when Paul laid his hands upon them, The Holy Ghost came upon them, and they spoke with tongues, etc. 
AS the Gifts of the Holy Ghost are divers, so are the Receipts. Sometimes it is Conveyed by Water, sometimes by Breath. Sometimes it is Taken on Holy Knees, sometimes from Holy Hands: By Baptising Pruying, Preaching, Confirming, The Holy Ghost came. These Ordinances of God are the Carriages of the Spirit. 
* Vehicula Spiritus Sanct.  The Apostles, they were the Masters (or rather) Ministers of these Carriages. An Office not Confined to One, but Common to All. As all were Joint Receivers of It, when Christ gave them their power, 
Joh. 20. 12.  so they are all Conveyers of It, when others take His Gifts. Nor did that die with their persons, but live in, and to, their Heirs and Successors to the end of the 
Mat. 28. 20.  world; as the Ordinances are Eternally Entailed on the Church (till in Heaven) not to end. Though not to those Extraordinary Gifts, there shall be Conveyances and Conveyers for ever of the Holy Ghost. Because Assurances of Salvation are to be made to the Saints in the Church. And as there is no Title to it, but in Christ's Blood the Purchase; so no Possession of it, but by the Spirit of God, the Seal. Laying on of Hands than (for one) must not be laid aside. For, as it is an Apostolic use, so it is by Ordinance. And no petty one, and superstructive piece, but 
Heb. 6. 2.  a Principal and Fundamental in the Building. Not a Pinnacle, but a Pillar in the Temple. They of Rome raise it too high to make it a Sacrament of the Church. And some Reformed sink it too low, taking it for a Superfluity in it. If not Sacramental, it is not Trivial, but a Sacred thing. So the Most and Best of the Reformed, do Receive and Retain it. The Church of England (happy in hitting the Golden Mean and Midway, betwixt the Extremes of Errors) holds it not such a Sacrament as is generally necessary to Salvation; yet such an Ordinance as is Requisite after Baptism, and before the Holy 
See Rubr. after Con●●rmation and be●ore ●.  Communion. As Completory to That, and Preparatory to This. And this she doth with great wisdom. Having for her Adversary (besides the Papist) who makes it necessary to Heaven, the Anabaptist and Brownist too, who would else make Baptism itself superfluous, and the Eucharist profaned. For here Children Baptised profess the Faith with their own mouths, and take their Christening on their own scores, Sealing with their own souls what their Sureties did at the Font in their Names. Nor are any to be Admitted to Confirmation, but first Examined, nor to the Communion, but first Confirmed.  
And herein she shows both great Reason and Affection. It's odd to think God can Pardon Sin by the Mouth of a Priest, Purify a Soul by his Hand (in Absolution and Baptism) and not Fortify a Soul by the hand of a Bishop in Confirmation. That one can Consecrated Christ's Body by God's Word, and his Hand, & the other not Confirm a Christened by this Hand and Blessing. It is absurd to believe a Ministers Preaching and Praying can convert and give man a new Nature, and that a Prelate's Hand and Prayer cannot confirm a Child, and put on a Holy Armour.  
And it is sad to see the pestilent Sequels of these causeless Neglects and Prejudices. How people are wounded with every dart of Temptation, because not Armed. Shaken with every Spirit of Delusion, because not well Foundationed. Most Infirm in points of Faith, and more to Gods Fear, because never Confirmed. Tossed like Balls with every foot of Falsehood, because the Holy Hand of Blessing and 
Eph▪ 4. 14.  Strength was never on their Head. Nay, as if Baptism itself were a blot, they wash it away. And as though the Body of our Saviour were a Business of Fright, & the Bread of Life a Noli me tangere, they dare not, they must not come at the Blessed Communion. No wonder we are so full of Hellish Ghosts, (Spirits of Error, Envy, Pride, and Profaneness) when we block up the Passages of the Holy Spirit of Truth, Love, Meekness, and Godliness. And instead of having Apostles, & their Successors lay Holy hands on us, as Christians had, we are ready to lay violent hands & hold on them, as the Jews did. And for that as Crime enough, that they dare Patronise or use the laying on of Hands. Lord, lay not that Sin to their Charge, who did not Practise, or would not Suffer that Laying on!  

The Prayer.  
O Lord, who by the Hands of Thy Holy Apostles, didst Convey the Holy Ghost; and by the Pen of a Holy one, hast taught us, that it is one foundation which the Bliss of 
Heb. 6. 6.  Souls is to be built upon; Give me a right Judgement and reverend Esteem of it, with a Religious Care and Conscience, that I and mine (who had it not) may have that Holy Blessing. And since also no Increase will come (though Paul Plant, and Apollo's Water) no Spirit will appear for all S. Peter's Preaching, or S. Paul's Confirming; Bless all Holy Hands and Heads, who use Thy Ordinance, and let Thy Church never want such Heads and Hands. That we and our children may be Grounded in Truth, and Increase in Grace. Defended by Thy Holy Ghost, and Preserved to Thy Heavenly Kingdom. Thou that didst lay Thy Hands on men and children, and Bless them on earth, Reach Thy blessing to us from heaven, Dear Jesus. Amen.    

Trinity-Sunday.  MEDITAT. upon Mat. 28. 19 In the name of the Father, and of the Son, and of the Holy Ghost. 
THe Blessed Trinity, and Sacred Unity, did, and doth still meet with Enmity. The Pagans' with their many Gods, divide the Unity. The Mahometans with their One God, deride the Trinity. Yea, (which is more Woe to be done, and Shame to be suffered) many Christians exceed or equal both. Some out go the Heathens in Profanation, for they had many Gods, these have none. Many come to them in Superstition, multiplying One God into Many. Giving as much veneration to their Saints (Hees & she's) as Pagans' did to their Numen, (Gods and Goddesses.) He that was friend enough to the Church of Rome (but no flatterer of it) doth ingenuously and openly profess, in the worships of the one and other, he saw no difference. And as little is 
Lu●. V●v●s non video q●od sit discrimen.  there betwixt the Koran and Creed of some, concerning the Trinity. If with the Turks they draw not bloody Scymiters, they whet blasphemous Tongues and Pens, against it. And make Books, if not Wars to Defy it. The true Christian-Catholike Faith was, and is; There is one God. For though there be that are Gods, whether in Heaven or Earth 
Deut. 6. 4. 1 Cor. 8. 4.  (as there be Gods many and Lords many) to us there is but one God, of whom are all things, and one Lord, by whom are all things, etc. yea, the truth is, To the most and best of Heathens. Though many petty Deities, they had but one Sovereign God and Lord. Nor can there be more. For, if many and equal, there will be Wars and Woes amongst all, and so no quiet, none blessed, and than none. And if an unequal Many, some must be inferior, and serve, as Subjects (not Gods) to Him who is their Lord and chief. And so the Sovereign God is One. But than in this God (undeniably) One in Essence, the ways of Subsistence (with the Church) are Three. In her Sacred Language called Persons. Three Persons parallel to those several and singular Subsistences. A Mystery indeed, which we are not to dispute, but adore; nor can express, but must believe. Because, Received by the Church, as Revealed by God. For besides that the Eagle-eyed Evangelist saw it, and in so many terms and words wrote it; There are Three which bear 
1 joh. 5. 7.  record in Heaven, the Father, the Word, and the Holy Ghost, and these Three are One.  
It is so manifest from Christ's own mouth, that an eye more Bat-like may behold it, A Son, 
john. 14. 16. Mat. 3. ●7.  besides the Father, and Spirit besides the Son. Another from the Son, as He is from the Father. At His Baptism it appeared very clear, when by the voice of the Father, The Dove of the Sp●r●t rested on the head of the Son. But at ours, most, commanded to be done, In the name of the Father, Son, and Holy Ghost. Three Distinct Persons, but of One Authority, so, of one and the same Nature and Essence, all, that is (In one Name.) The Son, is not a Divine Man (as the Arrian) The Holy Ghost, a Divine Thing (as the Macedonian.) If the Father be allowed a Person, it must not be denied to the Son and Holy Ghost. This is the Churches Faith.  
And for it, This Day, the Church's Feast. For the Father appeared first (in the Creation) The Son next (to our Redemption) The Holy Ghost last (for our Sanctification.) Before the Two, now all the Three; Now therefore (not before) is the Feast to the Holy Trinity. Which we shall best keep to our Advantage and God's Glory, By a Trinity of Graces, (Faith, Hope, and Charity, in Father, Son, and Holy Ghost; Power, Wisdom, and Love.) With a Trinity of Offices, when we Admire, Adore, and serve, That Mysterious One. For than will follow Two more Trinities; One of Comforts, The Father's Love to us as His Sons, The Son's Favour, as His Brothers, and the Holy Ghosts Care, as His Pupils: And another of Benefits, Inheritance from the Father, Purchase in the Son, and Seal by the Spirit. For all which a Trinity of Homages is due to God. In all Places, Heaven, Earth, and Hell: From all 
Phil. 2. 10.  Persons, Angels, Men, and Devils: At all Times, Past, Present, and to Come. Holy, Holy, Holy, 
Isa. 6. 3.  Lord God of Hosts. The Seraphims Heavenly Song, and Saints 
Rev. 4. 8.  Creed. The Churches Holy Hymn, Heaven and Earth are full of the Majesty of Thy Glory. Chanted with one Tongue and Tune in both her Quires, the Higher in Heaven, and Lower on Earth! O Thrice, and Three, Holy God, Father, Son, and Holy Ghost! Glory be to Thee, O Lord most High.  

The Prayer.  
O Holy Three, and Blessed One, in a Mystery passing my apprehension, Make me to Comprehend 
Eph. 3. 18.  with all Saints the Height, and Depth, and Breadth of Thy Love in Christ, and Thee in it. Thee, O Father! who didst sand Thy Son to be My Saviour. Thee, O Son, who didst Come Thyself, and Sand Thy Spirit, to work and seal my Salvation! Thee, O Holy Ghost, who wast sent and did 
joh. 14. 26. & 15. 26.  come, from the Father and the Son, for the Conduct and Comfort of my Soul. For which High Mystery and Mercy, of my Redemption, to the Holy Trinity in Unity, All Three Agreeing and Acting as One, to make me Happy, with Saints and Seraphims, be all Honour, Adoration, and Glory, for 
Rev. 4. 8.  Ever, and Ever, and Ever.  
Amen, Amen.    
So end the Dominical Feasts weekly and Extraordinary.   

HOLY DAYS Meditations & Prayers, From St. Andrews to Easter- Day.  

1. S. Andrews Day.  
2. S. Thomas Day.  
3. H. Nativity, or Christmas  
Day, with  
4. S. Stephen's Day.  
5. S. John's Day.  
6. H. Innocents', or Childermas  
Day.  
7. Circumcision, or New-year's Day.  
8. Epiphany, or Twelf-Day.  
9 S. Paul's Day.  
10. Purification, or Candlem▪ Day.  
11. S. Mathias Day.  
12. Annunciation of the B. Virgin.    

Advertisement touching Holy Days.  
IF thou be a Child of the Church, well taught and trained up in the Knowledge and Obedience of Her Holy Commands and Customs, I hope these Devotions may do thy Soul some Service. If thou be a man of another Soul, I wish thee possessed with a better Spirit. And if without prejudice thou wilt read and well weigh what is written, I am willing to believe thou wilt not be the worse; nay (by God's blessing) thy mind▪ may be made more Intelligent, and thy Heart more Devout, and so, thy Soul much better.  
The Best Spirits which ever Christendom had, Those Ancient and Eminent ones (whose Profession was to Contemplate Heaven, and Contemn Earth, and their Practice and Business to Live to God, and Die for Christ) the Holy Champions of Christian Faith, and high Precedents of Holy Life, they did think and find it good to Appoint and Observe these Holy Days. Of which their Homilies, and Sermons, and Prayers, are their good Evidences, and our great Advantages. Now, if we shall with the foot of Pride, spurn at what they thought and did, (who are neither greater Wits nor Saints) it were better, if we were more Humble. And if they did so Improve those Times and Occasions to the Honour of God, the Glory of Religion, the Exercise of Piety, the Evidencing of Truth, and Edifying of the Church, it were well, if we would be so Zealous. If we dare to Damn them and their Do for Superstitious, that were so High in God's Favour on earth, and are as High in the Glory of Heaven, (Great in His Service and Salvation, both), though not in Love to them, for fear of Blasphemy it would become us well to be more Charitable. If that be all we say for ourselves, that Six Days we must work by Commandment, and sanctify none without it; this signifies little. For as the Jews had, Christians may have, other Holy Days than the Seventh. And the First which St. John calls The 
Rev. 1.  Lord's Day (we miscall our Sabbath) hath (though warrant enough else without just doubt of any) yet not formal, Express Commandment. Nay, why do we ordain and observe Religious Fasts, & Thanksgivings of our own, with Zeal, instead of Scruple, and Bars of all works, and yet upon the Six, not the First Day? If these be the best Bills and Pleas we have against the Churches, but not our own Holy Days, to press them not more, but cast them out, would be more Reasonable. If we pled the use of Rome, which retains and observes the Days we do, this is less than nothing. Superstition is not in the same Days, but their Different Do. Not the Exempla pro nobis, but the Ora pro nobis, is ill. Not a Memory of the Saints to God's Glory, but a worship like his Honour. Not to Praise His Grace in them, and Pray our Imitation, but to Admire and Invocate them with Devotion; not to Commemorate God's Blessings by them, but to Consecrated Altars and Temples to them. If we would without all blindness of Ignorance or Malice discern better betwixt white and black (use and abuse) what we show for our cause, might be more colourable.  
Raze not than these Ancient Records of the Church, which serve as Books to teach Christianity to th●se who have no Bibles. And by the Eye, as well as Ear, make Holy Conveyances of what we do Believe, and aught to Practise in Religious Points and Piety. Nor blot them with foul Tongues and Pe●s, jest we appear for men of ill and erroneous Mouths and Minds, and all bad, if our Hearts be not better.  
Read and Ruminate on this in cold blood, with good Conscience, and I trust thou wilt not more hate a Holy Day than Heaven, whose Reatificall Eternity is but One Festival Day. And if thou hast better Devotion to it at last, for all thy Prejudice at first, I fear not His better Devotion in it, who hath non● against it. And if my Pen prove so happy, I shall not miss of my Aim, who wrote my Thoughts for, and on the Holy Days, not to kindle Contention, but Devotion. The 
Hooker's Eccl. Pol.  Sum of all what they mean and is written, comes to this, The Holy Day's Tune is to the Angels Caroll, and the Church's Feasts Several Exemplifications of what the Heavenly Host did sing, and the Holy 
Luc. 2 13, 14.  doth; Glory to God on High, on Earth Peace, Good will towards Men.   


Saint Andrews Day. 
Novem. 30.   MEDITATION upon Mat. 4. 20. And they straightways left their nets and followed him. 
SImon called Peter, and Andrew 
Mat. 4. 18.  (the Saint of the Day) it was They. Brothers at first by Birth, after Fishers by Trade, and 
1 Cor. 3. 10. 2 Cor. 4. 7.  at last Apostles by Grace. That the virtue of their High Office might not seem to be of Man, but from God, they are taken from so mean a function. As they were mending their nets, the better to Catch and hold their Fish. Christ calls, and so they are Taken. Had He not Called, they had never Come. So sad a thing is it to be out of Christ's call. And had they not Come, better never have been Called (so ill a thing is it, not to answer Gods 
Pro. 1. 24.  Call.) They did. Their nets they consider not, no thoughts of House and Home, and Livelihood for them and theirs (which 
Mat. 19 22.  are as Nets and Impediments to many) and hold them fast from Coming to Christ. Not, They left their nets and followed Him. Their Nets (not all Vocation) That they do not leave, but change. Their Trade, they do not cast of, but better it. No Fishing to the Sea. No Sea to the World. No Fi●h to Men. To 
Mat. 4. 19  take Souls for God. To fish all the World over for Heaven. This was their New Profession. And them they leave, and Him they follow forthwith. Had they Demurred as Felix did, when God 
Act. 24. 25.  Knocked at his heart, by the hand of St. Paul, they might never have followed (as he stayed behind.) But Flesh & Blood, they Consulted not. At the first Call they forthwith follow Him. Him, that 
Mat. 8. 20.  had not a foot of land to maintain them. Not a House nor 
Mat. 17. 27.  Hole for his, or their Heads to cover them. That lived by Loans, and Miracle. That takes His Money by Angle. And provides His Table by Prayer. A Lord of poor Revenues. Not Rents, no Means at all for His Servant, or Himself, and yet away they go with haste, and Fellow Him. So let me do, O Lord, whensoever Thou callest me. Leave Nets, leave Lusts, leave Friends, 
Luke 14. 32.  leave all and follow Thee! And at Thy first Call let me Come, jest a second never come to me. Whom better can I follow than Thee, O Christ! A Bountiful and Blessed Lord at last, to all Thy Followers. That gavest the Fishermen Thrones for their 
Mat. 19 24.  Nets, and wilt Crown all Thy Servants with Joy in Heaven! 
Mat. 25. 23. Ps. 91. 11. Heb. 10. 33 Phil. 4. 7. Isa. 35. ●.  And, at present, dost give them Thy Angels for their Conv●y, Thy Saints for their Company, and Thy Peace for their Comfort, who follow Thee in the way of Holiness upon Earth.  

The Prayer.  
O Lord! When Thou dost Call, Thou wouldst have me Come. And it is, from ill to good, Thou wouldst have me Go; From Earth to Heaven, From the World to ●hee: All thy Employments and Offices, are Holy, Just, and Good: O let me not Delay to come to Thee! Let me by a speedy Repentance leave the Sins, which (as Nets) hold me and keep me from Thee. All Habits and Customs which are vile or vain. All Acts and Arts of ill Advantage and Allurement, which are the Devils Snares, and 
1 Tim. 3. 7.  the Worlds (the Closest and the Strongest Nets) From them all, let me High to Thee and follow Thee, If not as an Apostle, as a Disciple; Though, not a Great, a True Servant to Thee. A Preacher of Piety by my life to all the World, who shall know me, and see Thy Grace in me and Goddess to me! So 
Mat. 5. 16. 1 Thes. 1. 8.  be it, Dear Jesus, I beseech Thee.  
Amen.    

Saint Thomas Day. 
Decemb. 21.   MEDITAT. upon John 20. 29. Blessed are they which have not seen and yet have believed. 
AT the First meeting of the 
Joh. 20. ●4, 25.  Disciples Thomas was away, and so miss the sight of Christ. Told so he was, but Believe he will not their Eyes, unless he see it with his own, and feel as much with his fingers. Christ Condescends 
John. 20. 26.  so far, as to Appear the Second time, with Wounds, at once to check and Cure his weakness. Than Thomas contradicts not more, but as a man both Convinced & Transported, cries out, My Lord, and my God 
john. 20. 28.  Christ tells him he was happy in his Belief upon such Evidences of Sense, but They are more Blessed who believe without such Evidences. For Faith, the more 
Heb. 11. 1.  it is abstract and taken away from Sense, is more Pure. And the more it doth Transcend and Surmount all R●●son, is more Perfect. Which gave to Abraham's Faith a Nobleness, and to us a 
Ro. 4 18.  Pattern in his Faith. Reason is 
Hoc est fides, credere quod non ●ides.  above Sense, but Faith is above Reason, because it builds on God's Word, whose Thoughts are above the reach of our Minds. Yet, He being Infallible, to believe it is 
Tit. 1. 2.  in the Compass of our Apprehensions, and as it is His (and so the greatest) should be Ours, and is our Best Reason. Though not seen to us with either Eye of Sense or Reason, if seen and said by Him, it is enough Ground for Holy Faith, and we more happy for our so Believing: yes, and though not Felt neither. For Blessed we are by our Believing in Christ, not by believing we believe. 
John 3. 15, 18. Ro. 18. 8.  Such Persuasion is rather the Effect than Act of Saving Faith. And if full of an High, not all, Belief. Assurance is not the Essence, but Excellence of Faith, if we speak of the Act, though the Ground of it be ever with good Faith. For Believing in Christ is Building Salvation on a 
Col. 2. 7. Mat. 7. 25. 1 Cor. 10. 4▪ Mat. 16. 8.  Rock, and surer building, because one may, the other cannot, fail. But my Believing of this, though it yield much to my Comfort, doth not found my Salvation. Which depends not on the Sense, but Truth of my Faith. My Faith may be true, though I have not the Sense of it, and I may have a Sense that I have it, and it not be True. A great Mistake in many Books and Souls. Which pretends to Enrich the Believers heart with Joy, but really Robs Millions of Comfort, and puts Thousands upon the Embraces of Fancy for Faith. I believe, Lord 
Mar. 9 24.  help my unbelief! And my Misbelief Heale, My Faith but weak, 
Lu. 17. 25.  yet true, Accept and Increase! Though I want the Sense and 
Job 23. 15. ●s. 116. 3.  Feeling of Thy Comfort in my Soul, yet since it is Thy Gospel, That Thou art the Saviour of them 
1 Tim. 4. 10.  that Believe, and set themselves to Serve and Obey Thee, let me Thy faithful but Poor Servant, Believe Thee to be my Merciful Saviour, and Speak Thee what I 
Psal. 116. 10. M●t. 11.  Believe, and Found Thee what I Speak, My Lord and my God.  

The Prayer.  
O Lord, Thomas did doubt, yet was Thy Disciple. I have much of Didymus in me, Natural and Spiritual weakness make me full of Fears and Doubts, yet Thy my Soul truly is, and by Thy Grace ever will be. Lord by Thy Wounds heal all my Weaknesses! I desire no Finger in them, but my Faith. My God Thou art, who didst Make me. My Lord, who didst Redeem me. I Confess this with Faith, I Believe it with Thankfulness. As if mine were the Only Soul Ransomed with Thy 
Gal. 2. 20. Psal. 139. 13.  Blood, and I the Only Man made after Thy Image. I Believe, I Extol, I Adore Thee, My Lord, and my God.  
Amen!    

Christmas Day. 
Decem. 25.   MEDITAT. upon Luke 2. 10, 11. Behold I bring you tidings of great joy, which shall be to all people. For unto you is Born this day in the City of David, a Saviour, which is Christ the Lord. 
BEhold! When an Angel comes, it's some great Message. When a Good Angel is Ambassador, it's some good Errand. The Greatest, the Best on which ever Ambassador, or Messenger came. The Birth of a Saviour is the Joy of the World. To a Damned World, what news like the Birth of a Saviour? Not to some Persons, but, to all People, All else Persons and People, had been Eternally Lost 
Mat. 18. 11.  and Damned. To you, He is Born. To you Men, He is, To us Angels, He is not. We that Stood have not the Need, They that Fell have not the Grace of Salvation. He was made Man, not 
Heb. 2. 14. 16. Joh. 1. 14.  Angel. Took Flesh, not Spirit. Every one therefore that hath Manhood in him, that hath Flesh upon him, for him He was Born, and In him He is, or may be Blessed. Because for him, He is a Saviour. 
Act. 3. 25, 26.  None Better than He, because Appointed and Anointed to it, Christ! None Nobler than 
Act. 10. 38.  He, because God before He was 
1 Tim. 3. 16.  Born Man, The Lord! None Truer than He, because Borne where the Birth was Prophesied, 
Mic. 2. 6. Mat. 2. 6.  In the City of David. None Fitter than That, Bethlehem the House of Bread for Him, who was the Life of the● World. As 
joh. 6. 33.  well the Poor man's, as the Rich man's, Bread for Little Bethlehem as much as Great Jerusalem. This is that the Angel would have us behold now; That is it the Prophet would have Beheld before. Never such a wonder in the 
Isa. 7. 14. je. 31. 22.  World, The Child of a Virgin, and God a Child, said the Evangelicall Prophecy. Never such a Jubilee to the World, as a Christ and Saviour, says the Angelical History. What was foretold by Isaiah's Pen, is fulfilled in Gabriels' Tongue. Heaven and Earth with one Mouth Proclaim it, Men and 
Luc. 1. 19 Luc. 4. 41.  Angels from one Spirit Preach it. The Devils themselves Profess it. None but Jews are Infidels 
Act. 13. 41. joh. 1. 41.  to it. Behold ye despisers, and wonder. The M●ssiah is Come, Come to your Eyes, though because not to your Fancies you are become Blind and Mad, and will not believe it. But (God be thanked for the Grace) the Gentiles 
Luc. 2. 32. Acts 28. 27.  eye is open, though yours be shut against it. A pity and shame it is, that of those two Eyes of the world either should not be open, when an Angel bids your Shepherds, as a Prophet did your Nation, both bid all the World Behold it. Born He is, and where your Scribes and Priests told Herod, upon their Counsel asked and had, He should be Born. But when? This Day. By that Birth made a Blessed Day. Proclaimed by One Angel, a Joyful Feast, Observed by Many for a 
Luc. 2. 13.  Feast of Joy. By many Angels That day, and by all Saints since in all Ages. The Birthday of no Petty Prince, but the Great Sovereign and Saviour of the world, which is Christ, The Lord. Lord for my Fear; Christ for my Faith; a Saviour for my Hope. So let me Dread, Depend, and Tr●st on Thee, O Lord Jesus Christ, and be Thou so to me for ever, my Lord, my Christ, and Saviour.  

The Prayer.  
O Jesus, who waist (as this Day) Born for me, and Gavest me by my Baptism to be born to Thee, and by Thy Holy Eucharist art Born in me: By The Holy Communion of Thy Body and Blood (This 
1 Cor. 10. 16.  Day, or whensoever I am Blest with it) be Incarnate in me as 
Eph. 5. 30.  Thou wast for me! Than shall my Soul keep Festival with Thy Church. When Thy Nativity is not only Celebrated, but Sealed in me. O Blessed Saviour, as my Eye, let my Soul, see that Joyful Day! I may be One with God in Heaven, because thou, O God, art One with me on Earth. I am 
Mat. 1. 23.  One with God in Grace, because 
Heb. 2. 16.  God is One with me in Nature. Nay I am One with God in Heaven. 
Eph. 2. 6.  My Flesh is there in Christ, who is One with God. This let me Behold in Him with Thy Saints, and for this Bless Thee with Thy Angels, Carolling and crying, Glory be to Thee O God most High. Amen!    

Saint Stephen's Day. 
Decem. 26.   MEDITAT. upon Act. 7. 59, 60. And they stoned Stephen, calling on God, and saying, Lord Jesus receive my Spirit, etc. 
MUst Stephen than be Stoned? A Man that had so much of God in him. In his heart, Full of the Holy Ghost. In his Mouth, Full of Wisdom 
Act. 6. 55. Act. 6. 10.  and Spirit. In his Hand, Full of Faith and Power, Working great wonders among the people. A man 
Acts 6. 8.  that had an Angel in his Face, 
Act. 6. 15.  and God in his Soul. Yes, even he, if he fall into the hands of them, who are full of the Devil. Their Hellish Spirit will do it, if the People's Slavish Spirit will suffer it. It is done. Angels Incarnate cannot escape some men's Stones. God incarnate did not a 
joh. 8. 58.  stoning but by Miracle. No news for Saints to meet with Butchers. When Miscreants sit as Judges, Saints must fall for Malefactors. No Scandal to us if they do; no Censure on them that suffer so. God's best Servants have been, and may be murdered.  
The Pretence for this, is Zeal, not Fury. All is for God and the Temple, against a Blasphemer of 
Act. 6. 13.  both. A man against Temple and Law too. An Overturner of Foundations, both in their Religion & Nation. A Man against God and Heaven. A Belcher of Blasphemies, that the One opens to Him (Heaven,) and the Other 
Act. 7. 56.  appears to him (The Son of Man, whom they Crucified) at the right hand of God. The One a Blasphemy, but False: The Other True, but no Blasphemy. But however they forge and wrist his words, his Brains must pay for it. The truth is, he told them of their Sins, and was particular and home with them in 
Acts 2. 51, 52.  their Sin against their Saviour. He minds them of their Father's bloody Murders of the Prophets, and their own barbarous. Massacre of the Son of God, That Just one, of whom they were the Betrayers and Murderers. This cuts them to the heart, and that costs S. Stephen 
Act. 7. 54.  his head. Such Truths sooner found Stones than Friends. And their Speakers for the boldness loose both their Breathes and their Brains. He that toucheth Herod's or the Jews sins, must look for a Sword or Stone for his Thanks. They therefore stoned him. They are at their Stones, but he is at his Prayers. For himself; That when they had his life, Christ would take his Soul. Lord Jesus receive my Spirit! And for them too He prays their Bliss that shed his Blood, (upon his knees with a loud voice) Lord lay not 
Lu. 23. 38.  this sin to their charge! From a Saviour's Lips he learned this Language. And well it was for them that he spoke it, for God heard it. And at S. Peter's Sermon (by 
Act. 2. 41▪  S. Stephen's Prayers) thousands were coverted. As his Blood made Assassins, his Spirit made Saints. Their hard hearts melted, and of those Stones are raised up Children unto Abraham. Lord let me so speak and do, and if I must, so suffer, Charitably, Piously, Patiently, Resolvedly. To others Good, for my Comfort, and Thy Glory.  

The Prayer.  
O Lord of Life and Death, if I must be one of the two, Persecuted, or a Persecutor, a Murdered man, or a Murderer, let me not Offer Violence, but Suffer it. And that the Stone 
1 Pet. 3. 17.  may not come out of my hand, let me keep it cut of my heart, jest this being hardened, that grow bloody: Minds turned rocks will spare no Bodies, not a Saint, not a Saviour. O let me not be once fleshed in Blood, jest I fear no bloodiness. If the Stone come, not from my Hand, but to my Head, let me not speak Shimei's but St. Stephen's 
2 Sam. 15. 6.  Language. Give me Prayers for their Curses, and even Bless them, that Butcher me. Giving (in the Murder) a Martyrdom to me. That St. Stephen's Crown may be 
Occideris me beaveris me.  on my Head, let his Spirit be in my Heart. The Spirit of a Saint in the Body of a Martyr! So be it I beseech Thee, O Lord! Amen.    

Saint John's Day. 
Decem. 27.   MEDITAT. upon Rev. 1. 9 I was in the Isle of Patmos for the word of God, and for the testimeny of Jesus Christ. 
HE was an Exile than, if not a Martyr. And most of this also. In Mind, if not in Body. And for it, he offered fair too, his Lips to the Deadly Cup, his Limbs to the boiling Cauldron. 
Tertul.  If the Poison did not Swell him, the Oil did not Scald him to death; Omnipotency was his Antidote and Armour. By the Special Preservative of that power, which made the Sea a Plain, 
Psal. 66. 5. Dan. 3. 28.  the Furnace a Bower, Ravens Purveyors, Lions Playfellows, a 
Dan. 3. 25. 1 Kin. 7. 6. Acts 28. 4, 6.  Viper a Bracelet, His Poison was made Mithridate, and his Burning Oil a Bath of Milk. By Election and Oblation of himself, he was, it is by Miracle, he was not, a Martyr. All the Apostles else were persecuted to death, to Seal God's Truth, and show their Patience; He only was preserved, to manifest God's Power and Wisdom. That the Truth of Christ might pass all Seals (in Blood, and out;) Signed by all Witnesses (Living and Dying Testimonies;) Evidenced by all Martyrdoms (of Bodies and Minds.) Though the Mind made his Singular, The Cause (which makes a Martyr more than Death) That was common, for the Word of God, and Testimony of Jesus. He was in the Isle with that Spirit which would have had him, at a Stake. He was the beloved Disciple, The Favourite-Apostle. 
joh. 20. 2.  His Foot did not only stand in Christ's Presence, but his Head lay in his Lord's Bosom. His Spirit was all Love. His 
joh. 13. 23.  Mouth, his Pen, his Hand, speaks, writeth, does nothing else. From the Flower of his Youth, to the Chair of his Age his Dialect, his Character, his Design is 
See Eccle Hist:  whilst he can stand (nay when for oldness carried from place to place) Little Children love one another. As he was the Eagle of the Evangelists, he was the Dove of the Apostles. He had a Cherubin's Heart, with his Seraphins Eye. This made him have so much of Christ's Eye and Heart. For God is love. Love 
1 joh. 4. 8.  therefore is His Favourite, and S. John for it the Darling of Heaven, and Dear one of Christ. And for that, he shall offer at a Martyrdom, but not suffer it. Maugre Domitian's rage, and the Devil's malice, they may Thirst for his Blood, but shall not Drink it. He is privileged from Heaven to be an unbloody Martyr, and Hell shall not make him die. O Lord, if I have not S. Stephen's Head, let me have S. John's Heart for Thee! If I have not his place at Thy Breast, let me be his Partner in the Cross! Choose a Desert 
Rev. 1. 19  with a good Conscience, before a Palace with a bad. Let me be with Beasts sooner than Devils; and go from a Cauldron to Heaven, rather than out of a Bath to Hell. That whether I die on a bed, or stake, it may be in Thee, if not for Thee, and I by it for ever 
Revel. 4. 13.  with Thee.  

The Prayer.  
O Lord, who canst save and none can destroy, and destroy and none can save; let me serve Thee that none may hurt me: That if good to live, I may not die; if good to die, I may not live. Let that spirit of the Dear Disciple be in me, and that Providence of Thy over me. Jesus, let me love Thee as he did, that Thou mayst love me as I desire. If not S. Stephen's full Bowl of Blood, let me drink St. John's Cup for Thee. Bonds, Banishment, Disparagement let me suffer, and no Torments decline; But what Thou dost Sand Entertain as a Preferment, not a Misery, because for my Honour, and Thy Glory! 
1 Pet. 4. 14.  Lord let me do so for Thee, and do Thou for me by Thy Grace and in Thy Mercy, I beseech Thee, Dear Jesus,  
Amen!    

Innocents' Day. 
December 28.   MEDITAT. upon Mat. 2. 18. In Rama was a voice heard, Lamentation, and mourning, and weeping, etc. 
Babe's, and Circumcised, are perfect Innocents'. Because their Simplicity clears them from Actual Sin, and the Sacrament from Original: But how Martyrs? The Church resolves, not by Speaking, but by Dying As Abel the first Murdered Man-Innocent, 
5. Collect. Ge●. 4. 10.  his Blood cried, and being dead, yet he speaketh. So these poor Infant-Martyrs, have Blood (if not Spirit) to witness for Christ; and Bodies, if not Minds, for Martyrdom. The last, because the lest. S. Stephen a Martyr in Blood and Heart, is first. S. John, in Heart, not Blood, is next. The Holy Innocents' that had Blood (though no Heart to speak for Him) the last. But not lest fit; because their Lord was little. Babe-Martyrs became an Infant-Saviour. So they are Protomartyrs to S. Stephen. He was the first Man, but they were the first Martyred. For their Bloodshed, the Church gives them a Read Letter, & because their death was found when Christ's was sought, they are Saints in her Calendar. Herod was the Butcher of those Lambs, His Shambleses, Judea, in and about Bethlehem. Ambition did whet his Knife. Their Blood shall be shed, before His Throne be shaken. Innocent blood and Innocents', all 
Mat. 2. 2.  must be sacrificed to Ambition. In her skirts is found the Blood 
Jer. 2. 34.  of Innocents'. In Him, nor a Skirt-ful, but Town-fulls. 
Mat. 2. 16.   
Rachel's Heart bleeds for this; but 
Mat. 2. 18.  what's that to Herod? But to God it is much. He is for her comfort. If she have none of her own work, God gives her an Handkerchif: 
jer. 31. 16.  Refrain thyself from tears, saith the Lord. They shall come again. Herod may Butcher their Bodies, but God will Save their Souls. Yes, and Return their Lives too, (at farthest) in the Resurrection. They were not living to the World, they are not dead to God. That's the Comfort, Hers and Ours. Herod's Profession lives, Innocents' still found Butchers. Babes must have no Baptism, (the only known way to save 
john 3. 5.  their Souls) a Butchery above Herod's. Men (at lest of their own Religion) Innocent, must be cut, or rather torn in pieces, by a Plot of Powder, (Hallowed both by Priest and Sacrament,) all in a moment at one blow. Fly where they will (they care not) Bodies nor Souls. A Matins must be sanctified for a Massacre, and a Hallowed Bell give the ring to the Butchery. It were happy if Sermons made no such Sounds, & Fasts did not whet Swords as well as Appetites to such Slaughters: Ambition whets both Knives and Swords. Men, Women, Children, Babes in the world (Yea, & in the Womb too) if they stand in Herod's way, shall not escape for being Innocents'. But if for God and Christ, we may die as Men, but live as Martyrs. And a Day will come (Heavy to others, but Holy and Happy for us) which shall declare us Innocent. Fit us, Dear Lord, for that Doom, what ever we suffer in this Judgement-day!  

The Prayer.  
O Lord make us Innocent as Babes for Blame, but as Men for 
1 Cor. 14. 2●. 1 Sam. 11. 5. Dan. 6. 22. Luke 1. 6. 2 Cor. 7. 4. Phil. 2. 15. Ps. 19 13. 1 Kings 15. 5. Ezek. 12. 31. Isa. 1. 18. Phil. 3. 9  Choice. As Samuel the Judge was to the People. As Daniel the Prophet was to the King. As Zacharie the Priest was to the Jew. As S. Paul the Apostle was to the World. As every good Christian should be to all: By my conscience, from the great offence; By Thy Connivance, from less; In my Repentance, from all. And because even this Innocence is mixed with Gild, put the Mantle of His Merits upon me, who is purely and perfectly Holy, Harmless, and 
Heb. 7. 26. 1 Pet. 1. 19  undefiled. The Lamb and Son of God, and only Saviour of my Soul, Jesus Christ our Lord!  
Amen.    

Circumcision, or, New-year's 
Jan. 1.  Day.  MEDITAT. upon Luke 2. 21. And when eight days were accomplished for Circumcising of the Child, His Name was called Jesus, which was so named of the Angel before he was conceived in the womb. 
THis Day Christ's Blood was first shed. The First-fruits of my Redemption. The Harvest was at the Cross where he did Consummate His Passion. The Law was for Circumcision. He was for Conformity to the Law. Not that He had any Lust to cut of in Flesh or Heart, but that we had both to bleed for. Without Blood no Remission. Without 
Heb. 9 22▪  some Bloodshed, no Circumcision. Without much, no Passion. Without both, no Redemption. As Circumcised, He was Baptised too. Not for any spot He had to wash, but to Erect a Laver. And to teach us, that setting aside that of the Spirit (which is by Moral and Eternal Law) we are now free from the Ceremony, and not bound to, but from the Sacrament of Circumcision. The Eighth day the Jew-child was to pass the Knife, and why not the Christian to enter the Laver? Ours have as much need, and theirs had not more understanding. Than they had their Hebrewname, and we now our Christian. Christ's was Jesus. The greatest name that ever Child had (God 
Isa. 43. 11.  only is a Saviour) and the best that ever was, (no person like a Saviour, no Saviour like God) and the most wondered that ever was, He to be Circumcised who 
Phil. 2. 9  is God, To be a Child, who is Jesus. In that Name all things do Him Homage. And we interessed in It above all, own Him therefore Eternal Thanks & Reverence. An 
Rev. 1. 6.  Angel gave it, before He was born in the World, nay before he was in the Womb, to show that He was God's Son, before a Child. 
Isa. 9 6.  We call this Newyears-day, and on it sand one another Gifts. Eight days before, God gave us His Son, This day God's Son gave us His Blood. For God to Take Flesh and Give Blood, these are Gifts, and New. Never the like in the World. A Jesus is the Greatest Gift, His Blood the Newest. And now was the first Blood. Circumcision was the door by which He entered on His Office, and the Rite, by which He was both Named, and Consecrated to be, Jesus.  
Have we nothing to give to God for this Gift? Yes, we have; Our Heart is His Gift. Though we own it as Duty, and must pay it as a Service, He doth ask it as a 
Prov. 23. 26.  Boon, and receive it as a Present. But New, or he will have none. Thoughts more Holy, Affections more Heavenly (Renewed Minds and Wills) they make it New. God's greatest Wish, and Man's best Gift. O Man! It is not thy Blood, but thy Heart which God would have! Thy Heart's Truth, not Thy. Heartsblood! All Signs, all Ceremonies are nothing without the Heart. Have the Mark of a Jew in Thy Flesh, and Sign of a Christian on Thy Forehead, if Thy Mind be Mahometan, and Thy Heart Heathenish (Thou a Bloody, Fleshly, Worldly Soul) they are not Evidences of Thy Bliss, but Gild. 
1 Cor. 7. 29. Gal. 5. 6.  Not Sacraments, but Enditements against Thee. Circumcision 
Rom. 2. 25 1 Pet. 3. 2●.  and Baptism both, and a Thousand such Washings will not make thee Clean, either to God, or for Heaven. In my Spirit be Thy Circumcision in the Flesh, O Jesus! And the Baptism on Thy Head, in the Purity of my Heart! So God shall have it for His, and I, Heaven for my Gift.  

The Prayer.  
For Thy Blood shed this Day, let me be Content, O Christ, to ●ay my Estate, Credit, Liberty, Limbs, yea and Life itself, a bleeding; let me make Conscience to kill my Lust by 
Deut. 10. 16.  a spiritual Circumcision. What is my Blood to Thy, O Jesus! An Ocean of Man's to a drop of Gods? Let my Heartsblood than, and my Hearts-Lust to the last drop, bleed for Thee, who didst This Day shed so many drops, and after as many showers for me. As a Sign of my Duty, and Thy Grace, and Seal of Thy Glory, so Sanctify, Seal and Save me. Dear Lord do so by me and for me!  
Amen!    

Epiphany, or, Twelf-Day. 
Januar. 6.   MEDITAT. upon Mat. 2. 11. And when they saw the Child, they fell down and worshipped Him, etc. 
THey were Wise men which came to Christ: They are Damned Fools that go from their Saviour! They came far from the East to See Him; shame it is, not to stir out of door to Serve Him. They believe and resolve it fit to worship him: They are not the Wisest in the world that dare not bend a Knee, or bow a Head unto Him. When they see Him, they fall down before Him; To whom we own ourselves, our Bodies must pay Homage to Him. As they adore, they offer too. He must be served on our Estates, as well as our Knees. It is not Trash but Treasure they offer Him; We must not give God what we dare not 
Mal. 1. 18.  offer our Governor. Brass, Pitch, Tar, are no Presents for them. Gold, Frankincense, and Myrrh, are fit for Him. As a King, a God, and a Man: To Enthrone, to Enshrine, to Embalm Him. Our Faith is His Gold. Our Prayer His Incense. (Not the Saints, but His.) Our Mortification His Myrrh; The first must be in Him, The next to Him, The last like Him. And we do all (and best of all) when out of the Treasures of our Hearts (upright and open before Him) 
Mat. 12. 35.  we bend our Minds to His Truth, Bow our Heads to His Honour, and Break our Hearts for His Sacrifice. A Star was the Preacher of His Birth, and Leader to His Birth-place. At Bethlehem, there they found Him. But how? The King in Straw, God in a Manger, The Babe amongst Beasts: yet this doth not stagger their Faith, falter their Worship, nor hinder their Offering. Whom they saw Heaven to serve, they deem fit for the Greatest man to adore. Though in an Inn, a Stable, a Cratch, they Fall down, Worship, and Present Him. He did not found so great Faith and Honour, not, not in Israel. Saba exceeds Jerusalem. There they do not Embrace and Adore, but Deny and Defy Him. Not Offer, but to Kill Him. These are Herod's, His Nobles, and His People's Offerings. For Gold, Iron to Chain Him. For an Altar, a Gibbet to Crucify Him. For Incense, the Stench of Golgotha, and (which is worse than the Graves) the Belches of their Mouths open to Blaspheme Him. For Myrrh 
Psal. 14. 5. Ps. 61. 21. Joh. 19 29. Mat. 27. 34.  he shall have Bitterness enough, the very Gall of it. Myrrh, Gall and Vinegar, not a Cup, but a Vessel-full. Such difference is there betwixt the Wise men of the East, and the Politicians of Jerusalem. O let me be so Wise and Good, as by the Light of Heaven to Seek my Saviour, and with all Respects due to God and Man, to treat Him, when I found Him! Let others follow false and fond Fires & Firebrands out of the Church, Meteors and fall'n and wandering Stars in it, Barcochibs, Mahomet's, Simon Magus', Sectaries, Schismatics, Heretics: Let others bow to Mammon as God, and to Money as their Goddess; Fall down to Honour as their Idol, and offer their Shrines to Pleasure, as their great Dia●a; and court and dread Herod and his Power, as their only Deity and Devil; Let Thy Truth Revealed be my Star, Thy Church my Guide; and Thy Service my Way, that I may not loose, but found my Lord and Christ, and in Him myself and Saviour.  

The Prayer.  
O Lord Jesus Christ, who in Thy greatest Poverty hadst Angels for Heralds of Thy Birth, and the Wise men of the World to Worship Thee! And in Thy darkest obscurity, hadst a Star in Heaven to lighten Thy Godhead to the Earth, and a Voice from Heaven to own Thee: Let me 
Mat. 3. 17.  so see Thy Glory as to serve Thee 
2 Pet. 1. 17.  with a Heavenly heart, whatever others are in their Conversation. And so mind Thy Humility, as to have and keep a Contented mind in whatsoever condition! By the Starlight of Thy Truth, seeking to come to the Sunshine of Thy Glory. For which end I beseech Thee to 'cause the Day to dawn, and Daystar of 
2 Pet. 1. 19  Grace to arise in my heart. That when the Sun of my life shall set (whether clear or in a cloud by a violent or a natural way) When my Body takes up in the Common Inn of the Grave, my Soul may found my Saviour!  
Amen!    

Saint Paul's Day. 
Jan. 25.   MEDITAT. upon Acts 9 5. Saul, Saul, why persecutest thou me? etc. 
Soul was a bitter Enemy to Christ, and bloody to the Church. When S. Stephen was 
Act. 7. 58.  Stoned, he kept the Murderers clotheses. And when cruel Commissioners were sent to Imprison, Scourge, Kill, and Slay all that called on the Name of Christ, he 
Acts 9 2.  carried the Letters, he runs, he rides to do all Mischief: Blood and Blasphemy are his Breath, Murder and Torture his Business. 
Acts 9 1.  So exceeding mad was his Rage against that poor Flock of 
Acts 26. 11.  Christ. This Wolf of Benjamin, tears, scatters, and worries them, filling all places with his Threats, and Cities with their Blood. He made not only a Horror in the Church, but a Havoc of it. Religion 
Acts 8. 3. Act. 22. 3. Act. 23. 1.  whets his Rage. He was a Jew born, brought up, taught, learned, and (his Principle Pardoned) Conscientious too: He verily 
Act. 26. 9  thought he aught to do many things against the name of Jesus of Nazareth. And therefore he did those things. He abhors a Christian as an Enemy to his 
1 Tim. 1. 13.  Faith, and curseth Christ as the Author of theirs.  
What hopes now that this Wolf should turn Lamb? This Persecuting Jew become a Professed Christian? Nay a Preacher of Christianity, an Apostle of Christ? He doth, to the joy and wonder of the Church. Christ doth so much for him, a Pulpit will not do it, He preacheth to him from Heaven. The voice of man will not reach him, the voice of God doth rouse him; Saul, 
Acts 9 4.  Saul, why persecutest thou me? He singles out his person, He doubles his Call, He convinceth his Madness. Wilt thou fight against Heaven? Thence I speak, Wilt thou persecute God? Him I am. I▪ who am with God, God in Heaven; I am jesus of Nazareth, 
Act. 9 5.  whom thou persecutest on earth. Through the sides of the Saints thou woundest my Heart. Thy Rage at my Members doth fly to their Head. Wilt thou ●ick against the pricks? That thou 
Act. 9 38.  dost. This voice with a light from Heaven, strikes him▪ blind, and down, and doth both unhorsed him and un-Jew him. His Thunder and Lightning doth both fright and melt his Heart. He doth ask and receive Direction what to do. Goes to Ananias and receives at once his Sight and his Baptism. And thenceforth the World becomes his Charge and Conquest. 
Gal. 2. 8. Eph. 3. 8. Ro. 16. 18.  The Gentiles his special Charge, and Converts. His Tongue and his Pen go all the earth over, and the Truth which he spoke and writ to the world He Seals at the Head of it with His Blood. Gives Rome (that had his Breath and Ink) his Life, and Blood, and Head. Cut of by Nero's Bloody Sword, Christened Christ's Glorious Martyr. To the Memory of his Conversion▪ This day the Church keeps, and we most Concerned (his Gentile-Converts) have greatest cause of all to keep it. To his Memory, but to Thy Glory, O Christ!  

The Prayer.  
O Lord, who didst make Saul a Paul; Convert all blinded Jews, and Spirits madded and fired against Thy Church and Service: Reclaim them by Thy Grace, or Restrain them by Thy Providence. Keep my hand from hurt of any who are Thy, jest I persecute Thee. Hold my mind from Delusion, that I may not think I do well, when I do them or Thee any hurt. Curb my heart from passing a final Doom on any, though at present never so bad. And stay up my Spirit from Despairing (if ordinary means do not help;) and from Presuming too of Miracles, if I neglect the ordinary means. If I fall into any Error or Sin, let me not stand obstinate, but yield to him whom thou hast sent, and to the Truth which He hath taught. Not Rebelling against the light, but Submitting 
Gal. 1. 16. Acts 9 6.  to it, with Eyes, and Ears, and Heart, all openened to Thy Word and Spirit, offered to me, and calling on me, by and through Jesus Christ our Lord.  
Amen!    

Purification, or, Candlemas 
Februar. 2.  Day.  MEDITAT. upon Luke 2. 22. And when the days of her Purification were accomplished, according to the law of Moses, they brought him to Jerusalem to present him to the Lord. 
THat the Blessed Virgin was a most Holy Woman, is no doubt, That without Original Gild (the common blot of Mankind) is a Dispute, even amongst them who pretend most Honour to Her, and pay too much, not yet determined. Her Prerogative was to be the Elect of all Womankind, to be the Mother of God; but so, as she to be His Handmaid and Servant, He to be 
Luc. 1. 48.  Her Lord and Saviour. Had she neglected this Day's work to Purify herself, and Present her Son 
Luc. 1. 46.  in the Temple, she had not been without blemish, because so was the Law. Nor are They blameless now who are guilty of like voluntary and refractory Neglects. For, though the Ceremony did expire with the Temple, the Morality of the Law lives, and the Thing is of Eternal Equity. That God the Author should be praised for Deliverance from so great a Danger. And the Almighty Father blessed for so great a Gift as a Child. And why not in the Church, His Exchequer for such Holy Payments? Do they believe it needs not? That's Profane, to be unthankful 
2 Tim. 3. 2  and unholy. Do they think at home is enough? That's Simple. So God shall have no Church-Service. They can pray too at home. Do they say, it's Superstitious? That's Sawey. It's the Law and Observation of the Jewish, and Order and Usage of the Christian Church. Did they remember the Sacrifice at the 
Luc. 2. 24.  Jewish Churching was Two Turtles, they would not offer such Owls and Crows to deface and defile the Christian. Christ and his Mother (the Lamb without Guile, and Dove without Gall) these brought, and were Turtles. Never was such a Present in the Temple before, A Virgin-Mother, with an Infant-God. They keep the Church-Custome, we should not break it. If we be not for Moses his Purifying, we must be for S. 
jam. 4. 8.  James'; Cleanse your hands, ye sinners, and purify your hearts ye double-minded. We must have S. Paul's amongst Christians, if not 
Act. 21. 16 2 C●r. 7. 1.  his amongst Jews; Cleanse ourselves from all Filthiness. Indeed, a Christian life is nothing else but a Continual Purification. And the Two holy Doves in the Service, are our Faith and Repentance. By that the Heart, by this, the Hand is Purified. Spirit and Flesh, by both. And all by the Blood of the Lamb presented, the 
H●b. 9 14.  Holy Babe Jesus, not in the Milk of the Holy Mother, Mary. No Flesh, no Blood. No Birth, no Flesh. No Mother, no Birth. No Blood, no Saviour. This is His only Glory. That was all Her Honour. And this Day's Feast. Cleanse my Soul and Life by Thy Spirit and Blood, O Christ, unto the last; So shall all my Sickness bid the Holy day, and my Death be my Festival. My Purification perfect, and Thy Glorification my end.  

The Prayer.  
O God, Holy and Pure in Thy Majesty, Rich and Great in Thy Goodness, who didst receive the Present of Thy Holy Child Jesus in the Temple: Accept the Present, which I offer this Day in Thy Sanctuary, of myself, and my Service. The poor pair of Pigeons which I present is (all my Soul and Body) for that Great Mercy and Mystery of my Redemption so wonderfully wrought. And what Actual Filth I have contracted since my first washing in the Laver of my New-birth, let me purge by my Repentance, the Laver of my life. That my Present, and myself may be pure and pleasing in Thy Eyes. By the Merits and Blood of Jesus Christ our Lord!  
Amen.    

Saint Mathias Day. 
Febr. 24.   MEDITAT. upon Act. 2. 26. And the lot fell upon Mathias, and he was numbered amongst the eleven Apostles. 
THe Use of a Lot is old, the 
Heb. 6. 16. Pro. 18. 18.  Aim good. As an Oath ends all Controversy, It ceaseth all Contention. A Religious Lot makes a Reference of the matter in question to God, to determine and dispose of. And so dispose it He doth. The lot is cast into the lap, 
Prov. 16. 33. Exo. 21. 13●  but the whole disposing thereof is of the Lord. His Providence order all, even Casual things are under it. But than we must Observe, not Impose upon it. Here they did, with all due Religion and Reverence to the Lot and the Lord. With Holy Ceremony about a Holy Business. They go to Prayers before their Lots: For an Apostle (a great Man) who may best fit and serve the Church (a great Matter.)  
The Church appoints ●asts and Ember weeks for Priests lesser Ordinations. And did we consider our Concernment, how much of the safety of our Souls depends upon good Bishops and Priests, we would Fast and Pray, when the Church gives those Orders. Judas was Degraded. His Bishopric 
Acts 1. 20.  let another take. A Traitor he was, with brand than, and to a Proverb now. He carried Christ's Purse, yet takes the High Priests Money. Not as His Lord's Receiver to serve Him, but as their Pensioner, to batray him. They basely buy His Blood, as their great Purchase, and he with a Kiss signs the Conveyance, and Delivers them Possession of Him. This, when the foul guilt gins to work, casts him both out of his Bishopric and the World. For than, He Reputes, Despairs, Dies, Hanged by his own Hand, 
Mat. 27. 5. Act. 1. 18.  instead of Blood, gushing out his Bowels. And so, (as none else is noted to do) he went to his place, dead and damned. 
Act. 1. 25.   
His Apostles place being voided, another must fill it. For God▪ will have his full number. Elect Men, for Reprobate Angels. A Church of Gentiles for Rejected Jews. And if the first Asian fail, other Churches. A Mathias for a judas. By Choice this cannot be as it was by Christ on earth, by Lot therefore it must be from God in 
Act. 1. 24 25.  Heaven. Two are taken and offered to God. He takes one of the Two. Bishops they chose under them, and Presbyters under Bishops; but His Apostles, Christ chooseth Twelve by Call, and One by Lot. And that falls on Mathias, not on Joses his Kinsman. To show that Consanguinity in such choices, is not to be considered. Therefore He gives, Mathias takes, the place. All allow him and receive him as the Lords Elect. When God once Determines, none must Dispute it. Were the Thirteenth Apostle 
Decimus tertius Apostolorum, said of Paul. V  as fairly Chosen always, as the Twelfth, the Church would have wanted many Schisms, and the Christian World the woes of such Divisions. But, as if the Dove of Christ, and Mahomet's Pigeon were all one, more crafty Guile, than Holy Chost, hath appeared too often in their Conclaves and Counsels. They know whence and how the Taunt came from Rome to Trent, of sending the Holy Ghost in a Clokebag. O Lord, whosoever, or wheresoever they are which are to be chosen to Sacred Offices in Thy Church, Save it from ill, and Sand us good Elections!  

The Prayer.  
O Lord Jesus Christ, which knowest who are Thy, by Heart, as well as Face, yet didst not cast out the Traitor till he had cast himself away, and than didst take in a true heart for the treacherous: A false heart let me not have to thee; and not a Covetous one, that I be not false. Whether a Mathias or a Joses, whatever my L●t is, let me serve Thee in it faithfully, diligently, and constantly, as the place and sphere wherein Thy Hand hath set me, not to Enjoy myself, but to Improve what I am and have, to Thy Honour and Glory. That using my Talon well (whether in Thy Church or the World) whilst I live I may not with Judas die desperately, but with Simeon departed in peace.  
Amen.    

Annunciation Feast-Day. 
March 25.   MEDITAT. upon Luke. 1. 28. And the Angel came unto her, and said, Hail Marry full of grace, etc. 
AS they said of S. Peter's, It was his; I cannot say, It was Her Angel. With Ancients and Moderns I can piously believe, 
Act. 12. 15.  each Soul hath her Guardian. And (probably) when God doth sand from Heaven to a Pious Soul, That Angel may come on the Errand. However Angelvisits are! Honours; and Messages, more. Ours is an Embassy, and that Extraordinary. Not of an Angel, but Archangel. An Angel of Name, Gabriel. And sent very Solemnly. In the sixth month the Angel Gabriel was sent from God to a City of Galilee, to a Virgin espoused. Errand and Angel, both are Extraordinary. A fit Messenger, An Angel to a Virgin. So one to another Angel. For Virgin is Angelical life. And because Great, more Fit. For Earth never had the like before, therefore Heaven brings the Errand. Not of Defiance, as the 
Num. 22. 32.  Angels to Balaam, but of Congratulation, as that to Gedeon. He 
Jud. 6. 12.  comes not with a Sword in his Hand, but an Olive-branch in his Mouth; Not an A page, but an Ave. No Thunder from Above, but fair Sunshine, Hail Mary. All Peace, and Love, and Kindness in the Salutation. That's the first word in his Mouth, and every letter of it is written in his Heart. Though Devils and devilish men can have Hail in their lips, and Fie in their hearts, so must not Saints, so do not Angels. They take Bodies and Tongues to do God and us Service, not to deceive and do Mischief. To a Virgin, but Espoused, 
Judg. 13. 10.  He comes. Marriage-life may have the Visit of an Angel. The Virgin Mary, full of grace, whether with God, or of God, She was full of it. His Favourite and Saint, Highly favoured with God, and Richly furnished with Goodness. Elect out of all Mankind, to be a Virgin-mother, That's Singular. The Mother of Christ, That's most Honourable. The Mother of God, That's most High. The Mother of a Saviour, That's most Happy Favour. She that was thus an Elect Woman, must be a Precious Saint. So it became The Body to be, which should be a Sanctuary of God and a Saviour. And even so she was. A Virgin in each kind, Heart and Womb. A Saint every way, Body and Soul. Saints have God's Ear and His Eye; but Humble Souls have His very Soul and Heart. Most favoured of all His Favourites. And she was Eminently such, and so most Dear to God. His Angel therefore doth so graciously Treat her, The Lord is with thee. 
Luc. 1. 48.  He is with her mercifully and marvellously, because God was to be in her. He in her Womb, that is greater than the World. Wrapped in Skins, yet above the Heavens. Therefore, Blessed among women. By Men and Angels. Yea, therein blessed above all that ever were, are or shall be in the World. Unblessed by none, but Jews and Devils. Blessed, not Adored. Among Women, not Gods. Dear, but no Peer to the God of Gods. Dignified By Angels. Magnified by Saints. Glorified by God. But Deified by None. None but such as Affronted Christ, Usurp on God, Impose on Her, Cross and Check Saints and Angels. O Holy Mother of God, an Highly Favoured, and ever Blessed Woman Thou art, not God ever Blessed!  

The Prayer.  
O Lord, if I have not a Virgin-Body, let me have a Virgin-Soul. And let it make me a wise & a pure 
Mat. 25. 4.  one, not securely to sleep out the Time of my Salvation, but stand with Oil and Lamp (by Faith and good life) ever Prepared for my Bridegroom's coming, to meet and wait upon my Lord. Not formally to appear holy before men, but really undefiled before them and Thee: That if my Body have not a Womb, my Soul 
Eph. 3. 17. Joh. 14. 23. Mat. 12. 47.  may found a Seat for my Saviour. And if he be not my Son, I may be His Servant: Honoured of Saints, Blessed by Angels, Beloved of Christ, Dear to God. Such an Annunciation let not one but all the Angels make, and Saints with them, and I with all, for my Saviour's Birth, and my Salvations.  
Amen.    
So end the Meditations and Prayers for the first Twelve Holy Days.   

HOLY DAYS Meditations & Prayers, From Easter to St. Andrews Day.  

1. S. Marks Day.  
2. S. Philip and Jacob, or Mayday.  
3. Ascension, or Holy Thursday.  
4. S. Barnabas Day.  
5. S. John Baptists, or Midsummer Day.  
6. S. Peter's Day.  
7. S. James' Day.  
8. S. Bartholomews Day.  
9 S. Matthews Day.  
10. S. Michael's Day.  
11. S. Luke's Day.  
12. S. Simon and judes' Day.  
15. All Saints Day.    

Advertisement touching the Number and Choice of Holy Days.  
ALl the Holy Days (you see) 
a Annunciation, de quo Festo Athan. primarium & prorsus venerandum.  are not very many. Besides the Lords Days, in which by Allowance of all, we pay out a Seventh of our Time to God, the Remain comes not to a eight of the Year. And Abating those which have more Respect to Christ (His Conception, Birth, Circumcision, Manifestation, 
b Epiphany.  Presentation, 
c Purification.  and Ascension) the Rest make not Twice Twelve. Taking in those which are by Devotion 
d S. Paul's Day. S. Barna. Not in Catalogue Commanded, yet have Services Directed. See Service-Book.  as well as them which be by Obligation. Here the Church shows her Wisdom. They which go with Rome, Establish too many, those who tread Antipodes to it, Abolish all; Betwixt those Two Extremes she walks, being neither for their Superfluity nor Nullity. As a careful and tender Mother to her Childrens lives, leaving them Days enough to work and look to their worldly Affairs; and for their Souls not to be harrowed and wearied out with frequency of Holy Duty, and Heavenly Concernments. Which indeed is to Invert their nature & end, & to turn Holy days into Working days, or Times more tedious. And therein as full of Piety as Mercy. For as in Her use, so in Her choice, Nothing of Superstition is seen, nor just Suspicion of any. Because to the great Glory of Almighty God, and Honour of Christ an Holy Memory is kept of none but Angels, Saints, Martyrs, Evangelists, Apostles, and their Associates and Assistants (Evangelicall and Apostolical men;) The High Ministers of God's Providence, Stout Champions of Christ's Truth, Sacred Organs of the Holy Ghost, Blessed Instruments of our Eternal Good, Incomparable Examples of Christian Patience and Piety, Bright Glori●s and Beauties of Religion, Goodly Ornaments and Muniments of the Church.  
But why any Particular Festivals, 
1 Cor. 5. 8  when our life is but One Feast? Nay if so, let them say too, Why do we ever 
1 Thes. 5. 17.  Work, who are bid to Pray continually? Why do we Weep at any time, who are to. Rejoice always? 
Phil. 4. 4.  And why do they observe a Set day of the week, since we must each moment cease from Sin, and so keep a perpetual Sabbath? Different 
1 Pet. 4. 1. Aug.  Duties require several Times on Earth. In Heaven the Keeping of one day of Eternity Holy, is the Business and Blessedness. Below things must be done in Time. And in Spirit we must do ever, what in Act we cannot. And we both mind Heaven, and move to it when we so do. For as the Devout Mind from them mounts to Heaven, as Moses 
Deut. 32. 49.  from Mount Nebo saw Canaan, so the Heart climbs thence thitherward, as the Angels went up on Jacobs 
Gen. 28. 12.  Ladder; we see Types there of it, and make Steps towards it. And more and faster for the Saints days. That Holy cloud of witnesses draws 
Heb. 12. 1. Rev. 19 9  our Eyes and Hearts up to Heaven, where they are at the Everlasting Festival, and stirs up our Spirits so to live and die as they did, that following their steps we may come to be where they are. To that tends the Discretion and Devotion of the Church, which keeps not their Birthday's Holy (as of Kings) but their 
Gen. 40. 20.  Death-dayes (as of Saints) borne to that Blessed Eternity, of which those be their Birthday's.  
So than, as the Holy Place is 
Gen. 28. 17.  called The Gate of Heaven, these Holy Times may be▪ The Days of Heaven. But because we are on Earth, all ours must not be such Days: yet for that we are for Heaven, some should be Holy, though not all. And if we shall thus Discern the Times, we shall love the Church as Heaven, and no more hate or fear a Holy, than a Happy Day.   


Saint Marks Day. 
April 25.   MEDITAT. upon 2 Tim. 4. 11. Take Mark, and bring him with thee, for he is profitable to me for the Ministry. 
OF the Four Secretaries of Christ's Holy Gospel, S. Mark was one. And because, when he gins, he Roars out the Baptists 
Mar. 1. 3.  Cry of the Lamb of God, he is made the Lion of the Four. It seems he was with, or near Timothy, therefore S. Paul bids, Take him and bring him with him. It's well, when the Bishop, and the Evangelist, and the Apostle, can all Agreed and Come together. When the Doctors of the Church (like the Pleyades) shine in one close Constellation near one another, and are not as the Pole-stars, the whole Heaven asunder. Timothy must take Mark and bring him. By no Power that he had, but of Friendship over him. To do Good for God, Advance Glory to Christ, and Gain Souls to the Church, all his Ministers are Peers. The Highest Condescend, and the Lowest take their Place. The Common Interest of the Christian Cause (as the great Wheel in a Clock) moves all, as the Primum mobile in Heaven carries about all the Stars. But why must both come to S. Paul? Was it for the pleasure of their Company? No doubt, as the Saints were Davids, these Servants 
Psal. 16. 3.  of Christ were his great Delight. Next the Fellowship of Angels, none like the Communion of Saints. But, that was not it. It was not the Solace of himself, but the Service of the Church. Touching whose great Affairs, they were to receive his holy Advices, and orders. That's the reason; For he is profitable to me (for his own ends or advantages? Not, His Master's Service was all his business.) To finish his course 
Act. 20▪ 24.  with joy, was his care. And such good Companions as they would serve him as Wagons in the way, to pass the Toil with more Content, and Wheels to his Course; and add better speed to his Apostolic Offices, as Joint- Partners 
2 Cor. 8. 23. Ro. 16. 3.  and Carriers of his Cares. That's the Profit he seeks. For the Ministry, All seek their own, 
Phil. 2. 21. 2. Cor. 12. 14.  and not the things of Jesus Christ. That's his Complaint, not his Course. They are for the Profits of the Minister, he of the Ministry. He Takes Care, and Giver Order for them. For their 
Gal. 6▪ 6. 1 Thes. 5. 13. 1 Tim. 5. 17.  due Means, for their Honours, for their Powers; but all in order to their Ministry. Or Gods rather. His they are, and Christ's Ministers; 
T●t. 2. 15.  for, to, and over (not so properly of) the people. These 
Heb. 13. 17.  are their Charge, they are not their Creatures. His Word is Ministry. He abhors not Priesthood. Nor must they which understand what Presbytery is, or Christ was, An High Priest, and 
Heb. 2. 17. 1 Pet. 2. 25. Heb. 13. 20. Heb. 7. 11. 2 Tim. 2. 14. joel 2. 17. Heb. 8. 1. Vid. Liturgy, Confession, and Absolution, and at the Communion.  Archbishop of Souls, unless we will not allow Melchisedeck as well as Aaron, an Order. We should not fall out for the Word when we agreed in the Thing. The Scripture & Church allow both (Thing and Name) Promiscuously using the Word, Priest and Minister. It were a better strife to contend, who shall do what is most Honourable for Priesthood, what is more Profitable for the Ministry.  

The Prayer.  
O Lord, who for the Service of the Church, and the Salvation of Souls, didst give some Apostles 
Eph. 4. 11, 12.  and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ; And madest S. Mark Thy singular Servant to Preach and Pen Thy Holy Gospel: Grant to all the Children of Thy Church Wisdom and Care by all means to Advance (above all ends) the Business and Blessedness of Souls. And to all Thy Children in he Church give Humility and Grace, to Submit to Them (in Thy Name) as to Thee, and to Entertain them and their Errands as Thy. That 
Heb. 13. ●7 Ga●. 4. 1● 1 Tim. 4. 1●.  Ministers doing Thy work with both hands, of Holy Doctrine and Life; and People doing Duty to 
● jam. 1. 21.  Thee in them in Meekness and Obedience, with all their Hearts, Thou mayst at last save all our Souls, Through Jesus Christ our Lord, Amen.    

Saint Philip and Jacobs, 
May 1.  or May▪ Day.  MEDITAT. upon John 14. 8. Philip saith unto him, Lord show us the Father, and it sufficeth. 
PHilip was a Jew, but his Name is Greek: Conquerors give their Captived people both Laws and Names, not as Marks of Honour, but Signs of Bondage. After his Apostleship, he did not take nor change his Name. It might not have been Philip than, it is so still. To have all Names Scripture-proof is more of Nicety, than Necessity. To stand against others as Profane, is to fall upon Superstition. And since he was so known and called even by Christ Himself, is to rise to Blasphemy. By what he saith, he should be rather a man of Macedon than Iury. A Natural Philosopher, than an Apostle. God, who will not, cannot be seen, must be made Visible. Show us the Father: You heard a voice, you saw no 
Deut. 4. 15  Image. (He will not) God is Invisible. (He cannot.) Visible He is in the World, as a Book, St. Anthony's Volume, Licenced by S. Paul. Visible in the Word, as 
Ro 1. 20. 2 Cor. 3. 18.  a Glass. Set up by him to be looked on. Visible in Christ, as his Image (only lawful and to be worshipped.) So He is seen of Heathens, Jews, and Christians. So he was of Philip, or should be. In the Son. The Image of the Invisible 
Col. 1. 15. Heb. 1. 3. joh. 10. 30. joh. 4. 9 joh. 1. 18. 1 Cor. 1. 23. Mal. 4. 2. ●oh. 3. 4.  God. The Express Image of His Person. The same Essence with the Father. So that he who sees One, cannot but behold the Other. That Human Minds to Divine Mysteries are as Bats to the Sun, Aristotle both says & himself proves (with his fellow-Philosophers) by the blindness they had touching Christ the Son of Righteousness. No wonder, when such dark Sights are found even amongst Christ's Disciples. What a gross Conceit had Nicodemus of the New-Birth, & Philip of the Father? But his sufficit is good though, his show was gross. Sh●w him, and it sufficeth. For Knowledge we need not more, for He is all Truth. For Bliss we need not more, He hath all Goodness. The World hath not. It is but a Show, and a short one too. The Devil shows Christ all in a Moment. 
Luc. 4. 5.  Man's Appetite after Choicer and 
Eccl. 1. 2. Isa. 55. 2.  Higher Good, for all it, is left Empty and Hungry. God, the Infinite and Eternal Goodness, is sufficient for all. He is All-sufficient. Show the Father, and it sufficeth us. Not to the Mahometan Eye. The Father without the Son, at whom they have an ill Eye, and a worse Tongue, Denying and Blaspheming the Son of God, as if God (say they) could have a Mother, or the Cross have a God. Nor in the Arrian apprehension, who in this sides with the Scymiter, and draws both Pen and Sword against the Deity of Christ, and Trinity of God. Nor of the upstart Aërian, 
* Socinia●  who takes up Arrius his Arms, and the Turks Cudgels, to fight against both: We have a better Dove than the Pigeon which billed Mahomet's Faith into his ear, to Assure ours; which came from the Father, and 
Matth. 3. 16, 17. Luc. 1. 35. Mat. 28. 8.  rested on the Son of God. We have another Gabriel, than his Trance-Angel, which tells us, He that was born Man, was the Son of God. And a Surer Sepulchre than his Tomb, to show Him God as well as Man, Raised out by His Father the Third day, when Mahomet's Thousand years do not yet Return him. And that Holy Dove which rests upon the Ark of the Church hath Inspired it, 
2 joh. v. 9  and it Taught us so to believe of God, the Son, and the Father. Christ chid Philip for being so long in his School, and not learning that Lesson. If we have had it Read as many Hundreds as he had Years, and are new to Learn, do we not deserve a Chiding?  

The Prayer.  
O God and Father of our Lord Jesus Christ, The only Wise, Invisible God, who canst not be seen on Earth, and wilt be seen in Heaven; let me see by my Faith, what I cannot 
Hab. 1. 13.  in my Flesh. Believingly let me behold Thee in the Image of Thy Son, and favourably look on me in the Face of Thy Christ. Thou art 
1 Pet. 1. 19 Psal. 32. 2.  of purer eyes than to behold iniquity. None but pure hearts can behold Thee; I am not pure from it, life or heart; but wash● in the Blood of the Lamb without spot, and purified by the Grace of the Spirit without 
Heb. 7. 266  guile, I shall be clean; So Lord Wash me, so Behold me, so Accept me; For his sake, who was Thy Holy, Harmless, and Undefiled One, and Son Jesus Christ our Lord:  
Amen    

Holy Thursday, or Ascension Day.  MEDITAT. upon Psal. 47. 4. God is gone up with a merry noise, and the Lord with the sound of the trump. 
CHrist came down on earth with Carols of Angels, went 
Luc. 2. 14. John 20. 25. Luke 24. 41, 52.  into His Grave with the Tears of His Saints; came out with their Joys, but went up to Heaven with the Jubilees of All, Saints and Angels. All but Devils; They had more cause to Roar than Sing at His Ascent, Attending in Chains to set forth his Triumphs. So, Captives do at once bewail and honour Conquests. And than, Captivity (it self) was led Captive. When David Conquered 
Eph. 4. 8.  Goliath the Great, the Victory was celebrated with Tabrets and Dances, and Songs of Triumph; Saul hath slain his thousands, and David his ten thousands. 
1 Sam. 187.  But, if David slew his ten thousands, the Son of David slew his ten millions. Not of Philistims, but Fiends, with the Devil, the great Goliath of them all. The 
2 Pet. 3. 22  Battle was in the Passion, The Victory by the Resurrection, The Triumph at the Ascension. God (in Christ) went up with a merry noise. Heaven and Earth made 
Ps. 69. 34.  the Melody. And (as a victorious King) The Lord with the sound of a trump. In the mouths of Men and Angels. To Heaven, 
joh. 3. 31. joh. 17. 5.  whence He came. To the Glory, which he had. A Hymn therefore for Him. No Cross now, but a Throne. Not Devils or Men now to Tempt or Torture Him, with their Tongues or Hands; but to give Him their Necks and Knees. 
Phil. 2. 10.  And for us He went to Heaven. To take Possession of His Purchase 
●ph. 1. 14.  (our Salvation) To complete the Office He took on Him 
Heb. 7. 25.  for us (to be our Saviour.) And for that, To Protect us as our Prince. To Propitiate for us, as our Priest. To Pled for us, as our Advocate. To set down our Nature 
Heb 9 24. Ro. 8. 34. Eph. 2. 6. Joh. 14. 2.  with Him on God's Throne, and Prepare our Persons, Mansions in God's House. So that Glorified we are in Him our Head, and shall be with Him as His Body, which is Exalted in, and shall be United with the Head. So than, to Translate our Flesh to Heaven, and Transport His Spirit 
Joh. 16. 7.  to Earth, and Assure our Comfort, He went up from Earth to Heaven. And can we have better Assurance and Security for our Souls? Two such Advocates with the Father, as His Spirit 
1 Joh. 2. 1.  and Son? Two such Pleas for 
Ro. 8. 26. Heb. 12. 24  our Salvation, as our Frailty and His Blood? Two such Hostages for our Safety, as our Flesh taken into Heaven, and His Spirit sent unto Earth? Two such Legates for our Peace, as Christ our Legier for 
joh. 14. 16.  us, & the Holy Ghost, His Agent with us? Sing we therefore for ourselves. O sing praises, sing praises 
Psa. 47. 6.  unto our God: O sing praises sing praises unto our King. Our King, not now Riding (as in His Meekness) on an Ass, but in Majesty on a Cloud. Mounted upon the wings 
Acts. 1 9 Ps. 104. 3.  of Winds and Cherubs, to, and on the Heavens, and above them, as His Triumphant Horse and Chariot! Good luck have thou with 
Ps. 18. 10.  thine Honour, Thou Son of God and in Thy Majesty ride on prosperously 
Ps. 45. 5.  for the Sons of Men. Bear them up with Thee, and Bring them to Thee, O Son of the Father! Sanctify and Seal them, and keep them for the Father and Son, O Holy Ghost of God, the Son and Father! Sing O Saints and Angels for the Glory, Shout for the Joy!  

The Prayer.  
O Lord Jesus Christ, who when Thou hadst overcome Death, and stayed some time to instruct Thy Servants in the Affairs of Thy Kingdom, didst ascend to Heaven 
Act. 1. 3.  to take up the Glory which Thou didst lay down at Thy Descent to earth; And didst take up our Nature with Thee in Thy Body, to 
john 20. 17.  possess us of what our sins had lost us, a Place in Heaven: I bless Thee in the Honour Thou hast done to myself and Kind on Thy Throne, and for the Glory Thou hast Purchased for Thy Saints and myself in Thy Kingdom. I beseech Thee, O Lord, when I die, let my Soul ascend to Thee. And whilst 
Col. 3. 1, 2. Phil. 3. 20.  I live let my Mind be with Thee. Let my Holy Prayers and Praises carry it, and my Heavenly Thoughts and Affections keep it up continually. By that Holy Spirit which when thou didst go up on High, came down with Gifts and Comforts from thee. Till Death and in Death, Enable me and Encourage me, my Gracious God and Glorious King, and Christ, Jesus!  
Amen.    

Saint Barnabas Day. 
June 11.   MEDITATION upon Act. 4. 36. Barnabas, which is, being interpreted, a son of consolation. 
BArnabas had Lands, but Sold 
Acts 4. 37.  all on Earth to Purchase in Heaven. He lays down the price at the Apostles feet, for Gods use; and so puts it out (to his best Advantage and Security) into God's hands. A good sign, he would be His Faithful Servant. And so he was. The true Minister and Messenger of Christ and 
Act. 11. 22.  His Church. When God gave Saul His fiat for an Apostles place, to the Disciples Demur, he pleads his Title, and Inducts 
Acts 9 27.  him into the College, and they admit the Induction: After which they two are Joynt-Commissioners for the Church, Fellow-Travellers, 
Acts 13. 2.  Consorts, and 
Act. 13. 46. Act. 12. 23.  Zelots for Christ. Nor for his Purse, nor for his Pains, he was Sparing. For Joses therefore he was called Barnabas. A Good Man he was, and a great Minister 
Act. 14. 22. Acts 15. 22. 36.  of the Church; Devout, Diligent to Plant and Water. To Baptise and Confirm. To Convert, and Visit. To do all Works that are good ones. And Excellent, at the Best and Divinest Business for the Saints (To Comfort) He had his Name for it. Christ called James and John, Boanerges (Sons of Thunder) 
Mar. 7. 17.  The Apostles named him Barnabas (and interpret it) a Son of Consolation. Some lie in those deep sleeps of Sin and Security, that a still voice will not stir them. Others have such waking Consciences & trembling Hearts, that Thunder would Distracted them. God hath Servants for all 
1 Pet. 4: 10. Gen. 35. 18.  sorts of Souls, and gives them Supplies for all and several Necessities. A John for a Benhadad, a Barnabas for a Benoni. To Suit This for his Sorrow, and That for his Tumult. One brings Thunder, the Other reins Comfort. A Son of Consolation. Fit 
Act. 11. 24.  for it, because Full of the Holy Ghost, (The Comforter.) And 
2 Cor. 13. 4.  fitly a Son; because God is the Father of Comfort. In the Son, the Purchaser. By the Spirit, the 
joh. 15. 26.  Conveyer of all Consolation. Designed and sent for that end, of purpose from the Father and the Son. If I than be a Comforter, I am a Brother of the Son of Comfort. Nay, not of Barnabas, but Jesus. He is the Consolation of Israel, The great Comforter: 
Luc. 2. 25. john 14. 16. Act. 9 31.  And near akin to the Holy Ghost. His Function is our Consolation, I am Joint or under-Officer with Him. And I am the Son of God, if of Comfort, for He is It. A Tormenter of Bodies, especially of Souls, is Servant, Son, and Brother to the Devil. Whosoever is a Son of 
Heb. 6. 17.  Comfort, a Saint is the Heir. An Heir of Grace and Life, of which it is the Loom and Pledge. An Appurtenance of Grace Spiritual, and Assurance for Life Eternal. 
Mat. 11. 28.  A Sinner hath no Portion in it, unless a Troubled Sinner, in the way and motion to a Saint. The Children of Satan and Sin are Heirs of Woe, not Comfort. And if Pillows be 
Ezek. 13. 18, 19  sowed under their Elbows, it's the Prophet's Shame that does it, and will be his Woe. It's a wrong to God and those Souls, and themselves. Rebuke is their due from God, & for their Good, not Peace. Men Dead in sin must 
jer. 6. 14. Isa. 57 21.  not be Revived with it, but from it. If we be Raised to an Integrity 
1 Cor. 15. 14. Eph. 5. 14.  for God, and Charity to Man, & so Preferred to a Favour and Interest in God, in Death, in Distress, we have the Pleas of three great Precedents (Hezekiahs, Iob's, and David's) for all necessary and desirable Comforts. 
Isa. 38. 3. job 13. 15 1 Sam. 30. 6.  Lord make us such Children of Thy as they were, that we may Inherit from Thee such Comforts as they had; and have a Father (if not a Son) of Consolation.  

The Prayer.  
O God of Mercy, who for the Support 
Isa. 40. 2. Isa. 50. 4.  of frighted and sadded Souls, hast provided Men and Means of Comfort, and made Thy Servant Barnabas such a Man; I beseech Thee sand a Man, or be a God of comfort to all Afflicted Lives and 
2 Cor. 1. 3. 1 Thes. 5. 14.  Souls. And as my Power is, let my will be, to be One of those Men. And what I am not in my Powers, let me be in my Prayers: What they want for Heaven or Earth, let Thy Mercy reach from Thy Power, especially 
2 Cor. 2. 7.  to those, whom the deep sense of their Sorrows or Sins is ready to swallow up, and the Gulf of Temptation to sink and drown in Despair. The Devil is sore against them, Lord be thou for them! He sits hard upon them, Jesus shield them, They are ready to take part and join with him against themselves: Holy Spiri, Defend them against themselves and him! Support, Succour, and Comfort them, O God, Father, Son, and Holy Ghost!  
Amen.    

Saint John Baptists 
June 24.  Day.  MEDITAT. upon Luke 1. 63. — His name is John. 
FIt for the Child A Name of great Grace for a Child of 
Luke 1. 60. 63. verse 64. Luc. 1. 68 Ps. 127. 4.  such Goodness. His Mother spoke, His dumb Father writ his Name. And his Mouth immediately opens upon it. And a Benedictus comes out both for his Child and Tongue. Every Child is, and deserves a Blessing; but One so Masculine, Miraculous, and Gracious, will force the Dumb to speak a Benedicite. Because (the 
Isa. 9 6.  Child excepted, who was The Everlasting Father, when a little Babe.) There never was such another. And this Eight-dayes Infant was the Morning Star to that 
Mal. 4 2.  Sun of Righteousness, Eternal, when one day old. He was a Virgin's Birth, But of those that were (ordinarily) born of Women, there was not a greater than John. Foretold 
Mat. 11. 11. Mal 3. 1. ● Luc. 1. 15. Mat. 21. 26 Mat. 1. 6.  many hundred years before Born. Sanctified in the Womb. And Sacred in the Eye of the World. An Angel in a Wilderness. A Cherub in Camel's hair. A Seraphim with a Leathern belt. He was a burning and a shining light, of His, who makes His 
joh. 5. 35.  Angel's Spirits, and his Ministers a 
Ps. 104. 4.  Flame of fire. He had both the People's and the Prince's Ear and Honour. Herod is his Auditor and Admirer, and with great Reverence and much Obedience, receives 
Mar. 6. 2●  and observes him. The Baptist was his Office and Glory. He was Commissioned from Heaven to Baptise for Christ. As Holy Harbinger of the King of to Prepare His way, by Preaching 
joh. 1. 33. Matth. 21. 25. Ma●k 1. 3. Luke 3. 7. Mark 1. 8.  and Penance. Taking up Hearts for His Lodgings, and Marking them out by His Seal and their Baptism. Nay, He was Honoured to pour water not on the Hands, but Head of His Saviour. To Baptise Christ. And so Singularly, The Baptist. 
Mat. 3. 14.   
In the Discharge of his Function, 
Luke 3. 10, 12, 14.  he spares none. No Place, no Person. Camp nor Court, Chair nor Throne. Men of Arms or Honours, Publican or Pharisee, King or Queen. That cost him his life. He tells Herod of his Incest with his Brother's Wife. And for that Herodias pronounceth him a 
Luc. 3. 19  Child of Death.  
If any Tongue dare offer to pull her out of his Heart, or take him out of her Bosom, when ever opportunity meets her malice, that Head shall fly from the Shoulders for it. So it did. At His Birthday, her dancing Daughter doth so please Herod and his 
Mar. 6. 22, 24, 25.  Lords, that in a Frolic he vows, What she will ask she shall have. And her Mother tells her, what: John Baptists Head in a Charger. This grieves Herod, but his Oath 
Mar. 6. 26.  must not be broken. His Company must be satisfied. The Damsel must have her Due. So in all haste and hot blood, John's Head is Commanded and Cut of; The Daughter Provides, the Mother hath, her Bloodydainty dish at the Feast, to feed her Malice and Revenge. The Disciples have his Corpse to Bury, she his Head in a Charger.  
So ancient are Covers of Religion for Cups of Blood, Pretences of Conscience for Acts of Cruelty. Pleas of Oaths for Designs of Iniquity. As if God, who Bans Perjury, did not Bar us Blood. So unstrange is it for Innocent and Excellent Persons to found Bloody Graves, by the Cover and Contrivances of such Oaths and Acts. So poor are the Pleas of Reluctancy for Dooms and Executions of Villainy. Pilat's Water for Christ's Blood, and Herod's Grief for the Baptists Butchery! Lord let me have no finger in 
Mat. 27. 24. 〈◊〉  that hand, which for whatsoever Pleas or Pretences, cuts of such a Head.  

The Prayer.  
O Lord, who didst suffer the blood of Thy Servant to be sacrificed to the will of a Woman, by the pride and power of a Man, Pretending a Rash Oath to satisfy Conscience for a Deliberate Bloodshed: Keep me from the filthy and bloody thoughts of a Lustful Bed, and Revengeful Heart. And preserve me from a Conscience so blind, as not to see Blood a Crime; So Daring, as to fear no Colours; So Daubing, as to see any other Colour but Crimson-guilt in Blood. Let my Mind be right, and my Heart upright. Jest being Deluded, I kill a Baptist for Thy Service, or being Depraved, I murder Thy Christ for my Satisfaction. From Herod's Heart and Hand, Deliver me, Good Lord, for Jesus Christ His Sake.  
Amen!    

Saint Peter's Day. 
June 20.   MEDITAT. upon Mat. 16. 18. Thou art Peter, and upon this rock will I build my Church. 
THey of Rome build much on this Rock. And let them build on in the Name of God, so it be not beside it. But if they shut up the House of the Church into a Room, and shrink the Rock into a Stone, this is besides both Rock and Church. Christ's It is, not Theirs; and the Rock He is, not S. Peter. His Church is the Catholic. Which for Faith is Theirs who have and hold the Three Christian Creeds, and Four General Councils, as well as Rome's. And if for Place, there be Christian Churches in the world, which are not Roman. One is not All that is in the World. Of it than it may be; a Particular Church, but is not the Universal. As the City of Rome was called the Mistress of the World, yet it was so far from making a Conquest of all, that much of it was not in Cognizance; So the Church of Rome claims to be Mother and Mistress of all the Christian World, and yet many Parts of it Refuse the Yoke, and bid her just Defiance.  
All that Build on S. Peter's Rock, are Christ's Church, though they Bottom not on S. Peter. For he was not the Rock to build on, but a Stone built on it. Therefore 
Joh. 1. 42.  Christ doth not set his Church on Him, but It, That is, Himself. Who is the Rock of the Church. The Foundation of that Faith on 
1 Cor. 10. 4. 1 Cor. 3. 11. Judas 20. 1 Pet. 2. 5.  which we build, and by which also we are built upon it. Under Him, if S. Peter be made a Foundation, so are all the Apostles as 
Eph. ●. 20. Rev. 21. 14  much as He, & the Prophets too, as well as they. And S. Paul, (who hath part with him in the Day) was a Founder with him of Churches 
1 Cor. 3. 10.  too. And as he watered it with him at Rome, with his blood, so he planted it for Christ, all over the 
1 Cor. 3. 6.  world. Nay as if all Christian Churches had been his Children, The 
2 Cor. 11. 28. Hierom. Aug. Chrys. Hilar.  care of all was upon him. The Fathers on whom they pretend to build much, are plainly for Ours, & not for Their Building. Not the Man, but the Faith. Not the Person, but the Profession. Not Bar-jona (a Son of Man) but Barjova, (The Son of God) is the Rock. Christ so Believed, so Professed, not S. Peter. And the Churches Standing proves it. For against Particular Churches (even those Primitive ones) we see how 
Rev 1.  much Mahomet (one Gate of Hell) hath prevailed, so that in some not a Stone is left, in others scarce a wall of the Building; but against the Universal nor One, nor All ever did, or shall Prevail. Because the powers of Heaven are above the Gates of Hell. Angels above Men, and God above all Devils. And why? Christ is the Rock of the Church, on which His Servants stand safe, His Enemies 
1 Pet. 2. 8.  fall and are dashed in pieces. Himself is in Heaven, but with His Church and for it, to the end 
Mat. 28. 20.  of the world. For where Christ and His Apostles are, there is a Church, and so shall be to the end. And as this is my Common, so for my Singular Comfort. Nor the Gates nor the Guiles of Hell shall overcome me, if I be well built on this Rock in the Church. By the hands of a True Faith and 
Col. 2. 5. Eph. 4. 16  Love, is well. For as a Castle in the air, so is all other Building, though said to be a Bottoming on Christ. Without Scoff we may speak it, Even that which they build, if a Fox go upon it (much more the Roaring Lion) will pull down their stone-wall. Though 
Neh. 4. 3.  they brag to build as high and sure as Heaven. Well were it for all Christian Souls, if instead of justling and throwing one another of and out of the Rock of the Church, all Persons and Churches would unite forces against that Mountain of Mahumedan Pride and Power, which doth Blaspheme and Rage against both Church and Rock. Defend Thy Church, O Christ, against those, and all Gates of Hell.  

The Prayer.  
O Christ, who art the Son of God, and Rock of Salvation, on whom the Church is built, and in whom to believe is to be saved: let me by a 
Act. 16. 31.  Holy Faith so build on Thee in it, that I may be blessed. Yea Lord, do Thou so build me up, as no power of Man or Devils shall pull me down. On Holy Repentance let me found my Faith, and Raise it up in Love, jest I build my Salvation upon Sands, or so weakly as will not stand upon the Foundation. Thou Holy 
Mat. 7. 26.  Lamb of God, and Lion of the tribe of Juda, who hast prevailed, Keep me Thy poor Lamb, from the Roaring Lion. Yea Lord, who hast him under Thy foot, Tread him under 
1 Cor. 15. 21. Ro. 16. 20.  mine for me, I beseech Thee, Dear Jesus!  
Amen!    

Saint James ' ss Day. 
July 25.   MEDITAT. upon Acts 12. 2. And he killed James the brother of John with the sword. 
Herods', it seems, are lineally bloody. Usurpers by their fate turn Butchers. Innocent children and Excellent men, all's one to a Herod. Babes must be Sacrificed to their Pride, and Apostles cut of at their pleasure. 
Mat. 2. 16.  James the Great and Good is Beheaded with great applause of the giddy people, and he purposeth S. Peter the first of the Twelve, 
Act. 12. 3. ●  shall be their next Spectacle. But why was James his Death their Joy, and Herod's Love? It is enough that he was a Disciple, more than so, that an Apostle of Christ, and most that he was so eminent an Apostle. They who drank so deep of the Master's Blood, will easily down with a Servants. They who mangled Christ's Body, will make nothing of St. James his Head. Fleshed once in Blood, men fear no Bloodshed. James had more Goodness in his little Finger than was in all Herod's Loins, yet his Head must be had. A Head more worth than His Head and Crown. Nay, than all the Herod's before or after, had there been for every hair on his a Head. Though the bloody Judge would not see this, the unhappy Accuser did. Beholding his Holy and Undaunted Spirit in the way to his Death, he prays his Pardon, sealed with his Kiss, turns Christian, and falls Martyr with the Apostle, at the same Execution, with the same sword. 
Cl●m. Al.  But why doth not the Hand of Providence hold the arm of Vengeance from striking of such holy Heads? It is to give them Crowns. Moore glorious than ever came on Herod's, Kings or the Greatest Conquerors Temples. So they loose not by the bloody Bargain, God gives them Blessedness for their Blood. It is to 
Mat. 5. 10.  give us Shields. To Defend us, if not against the Edge, against the worst of Herod's sword. And to Keep us and Confirm us in that Holy Faith, which for Christ's cause gives Courage (if we cannot 
Act. 20. 24  decline) to Defy the Rage of all Herod's. It gives us Caveats too. Not to Doom all from Bliss, whom we see to Die in Blood, jest we be worse Butchers than Herod was, because he destroyed but their Lives, and we cut of their Souls. So the Best Son of Man may be, The Son of God was most unrighteously, 〈◊〉 〈…〉 mercifully, and blasphemously 
Is. 53. 3, 4.  Doomed. The End tries all, and that shows James another man than Herod. He that hath a Sword for an Apostle, hath no Shield against an Angels. In all his Pomp 
Act. 12. 23.  with his Head and Crown on, he cannot keep the Blow of. Instead of Blood Worms come out of the loathsome Body of a more loathed Soul. When Heavenly Wights bear up the Apostles holy Spirit upon their wings to his Throne, all Herod's Guard cannot defend his Body from Worms, his Soul from Fiends, his Life from an unnatural and most fearful Death. St. James who had the honour to see Heaven upon Earth, with Christ in his Transfiguration, 
Mat. 17. 1.  hath the happiness to go to it, at his Decollation. Boanerges, a Son of Thunder he was, 
Mar. 7. 1●  he is above all Hands and Clouds.  
God keep us from the Place whither Herod's go! He buys a Crown very dear, that hath it at the rate of Herod's Conscience. He comes to that in Heaven cheap, who gives no more but his 
Matth. 16. 26. Ro. 8. 18.  Head for the Crown.  

The Prayer.  
O Lord who didst suffer Herod to draw the Sword against Thy Servant, and encourage him to suffer it; Let his Example give me Courage, that at Thy Call I may die for Thy Cause, and be Crowned at my death with a Martyr's Crown. And let his Life give me Pattern to live to Thy Glory, that I may have the Crown of a Saint, if I die not a Martyr. A life I have from Thee, let me Dedicated it to Thee. A Death ●ow to Thee, let me Sacrifice my Life for Thee. So making a Gain of a Debt, and an Honourable of an Inevitable Death. Give me some of his Zeal, but Cooled with Thy Wisdom, that I may know how to live, and why to die. To my Comfort and Thy Glory. In Jesus Christ our Lord, Amen.    

Saint Bartholomews 
Aug. 24.  Day.  MEDITAT. upon Mat. 10. 3. Philip and Bartholome●, Thomas, etc. 
THere is a Gospel called Saint Bartholomew's. But so fare from being Canon-proof, that it will scarce pass for good Apocrypha. That he was One of the 
Mar. 3. 18.  Twelve, and had here the Sixth Place in their Number, is good Gospel. Whether so by Creation, as S. Peter was called first, 
Mat. 10. 3.  or by Dignity, as there were Degrees amongst the Sons of David, as well as David's Worthies, Worthy to be an Apostle Christ thought 
2 Sam. 23. 19 Act. 1. 13.  him, & made him. And at Pentecost he had his Fiery tongue, as a Sign and Seal of it. Of his sermons and Miracles, we have no mention in Canonical Scripture. No doubt as he had his Circuit in the World, he did his Office. Preaching the Gospel, and Signing it as the rest did, at first with God's Power, at last with his Blood. As St. John says of the Master's Acts, W●re all written, the world 
joh. 21. 25.  would not contain the Books, that is, they would be vastly voluminous; it may be said of the Apostles. Had S. Luke penned all they did, it would have been a Book so big, as the Bible would have been but a small Chapter to it. Had it been fit for us to Read more, the Spirit of God would have Writ it. Where God holds his Pen and Tongue, we must withhold our Eyes and Ears, and satisfy our Hearts, in humble Submission and Silence. So much as we need to know above Canonical, Ecclesiastical Writ may suffice us. That tells us, His Life was laborious, his Death dolorous. When he struck the Indian Idols dumb, and by casting a Devil out of a Child, Converted the Parents unto Christ (all Great Persons and 
Marcellin. Astyages.  Princes & the near Kindred of the King) at the Instance of the Priests, and Instinct of the Devil, the Servant of God is clubbed and stead to death. By which the Devil became a Liar, who said, Skin 
job 2. 4.  for skin, and all that a man hath will he give for his life. And a loser too. As Zisca's skin was to be a Drum to dread his Enemies, S. Bartholomew's served as a Banner for the Encouragement of the Saints in Persecution and Patience, and Defiance to all Idols and Devils in their rage, with all their Adherents. Christ was a great Gainer by his Suffering, and for his Constancy with and for Christ, He got a Throne for his Skin, and so was no Loser. 
Lu. 22. 30.   
O that we would Believe and Learn this Art of Gain! But Alas! We will not suffer ourselves (not our states) to be stead for our Saviour. Instead of Clubs we will not endure Twigs for Him. It is good sleeping in a whole 
Job 13. 14. Heb. 10. 29  skin, though the Devil have the Soul for it. Rather than have it in our teeth (if we can help it) our Saviour shall lie under foot. If as the Judge's Skin was hung up for being Bribed to a wrong Sentence, all were Flayed who are Corrupted in this kind of Judgement, we should have as many men's Skins as Beasts hanging up in all places.  
The more Beasts we who see 
1 Cor. 15. 32. Rom. 2. 7.  no life but the present, or Suffering for God not to be the way to Eternal life, and therefore prefer a Beasts life before an Angels, nay a better than theirs. For, though they be Chiefs in the Glorious Host of the Saints, men only are listed in the Noble Army of Martyrs. And if I must have one of the two, a Torn Skin or Conscience, Lord take not only my Skin with my Coat, but my Flesh with my Skin, and my Blood with my Flesh, and my Life with my Blood. Yea, had I as many Skins as Pores, Flesh's as Flakes, Bloods as Drops, Heads as Hairs, Lives as Breathes; so that One Eternal life be left me, let them 
Mar. 8. 26. Matth. 10. 39 Act. 21. 13.  take all. All is but enough for my Soul, too little for my Saviour.  

The Prayer.  
O Lord, who didst suffer Thy Servant S. Bartholomew to be slain for Thy sake, and didst make him patiently & courageously to suffer his death, and endure the Torture. Give me the Spirit of Thine Holy Apostle. For Thy Cause and a Good Conscience sake, to suffer what Thou dost Appoint rather than Deny 
Mar. 8. 38. Lu. 10. 20.  Thee, or Disclaim it. That my name may be Writ in Heaven, and Read in Thy Church; and above all, that my Soul at my last hour may be Received into Heaven, and my Body at Thy last day, may Rise and come to my Soul, and both live Blessed with Thee for ever. Through His Merits, whose Skin was Torn, and Flesh gored, and Blood shed for me 
Ps. 2●. 17.  and my Salvation. Jesus Christ our Lord.  
Amen.    

Saint Matthew's Day. 
Septem. 21.   MEDITAT. upon Mat. 9 9 He saw a man named Matthew, sitting at the Receipt of Custom, and he saith unto him, Fellow me. And he arose and followed him. 
LEvi S. Mark calls him. He 
Mar. 2. 14. Mat. 9 11.  writes himself humbly The Publican. An odious and execrable Office and Name. A Receiver of Caesar's Tribute. A Sign of their Woe, and Badge of their Bondage. Though a Jew, yet because that was a Gain he gets and minds the Gentile-Office. He sits to it. At the receipt of Custom, however it stand with Conscience.  
There Christ sees him, and with a Cast of his Eye, and Call of his Mouth Darts those Beams, and Breathes that Spirit into his Heart, which doth at once wound him and heal him. Christ said, Fellow me. And he arose and followed him.  
But whither now doth Levi go with Christ? To His House? He hath not a Hole. For Lands? 
Mat. 8. 20.  He hath none, but what he treads upon. For Moneys? A Fish brings Him a piece to pay His Tribute with. For Pleasure? The Cross 
Matth. 17. 25.  is His Cognizance. For Honour? Contempt is His Common Livery. 
Matth. 16. 28.  For all that, He follows him.  
And thereby doth not loose but change his Office. To be an Apostle for a Publican. A Treasurer of 
2 Cor. 4. 7  Christ's for a Receiver of Caesar's. An Ambassador for a Customer. 
2 Cor. 5. 20.  To take Tribute of Souls for the King of all the Earth. A King, to whom Caesar owes himself, however he pays his Tribute. Christ is now his Cesar, The World his 
Mar. 16. 15. Mat. 28. 19  Counter, Every man the Money. And all Places (as well Rome as Jerusalem) and all Persons of Mankind (as fast as Conquered) Tributary. The Young man that had many Possessions went away 
Mar. 10. 22  from Christ to keep with them, Matthew leaves all to go after him. It's well he doth.  
Here is a door of Hope for poor Profligate Sinners; They may be Called and Come to their Saviour. The Bloody Persecuter, and Black Publican, both made Saints, both Holy Apostles. And a Bar belongs to the Door, against Damning before Doomsday. God knows (we do not) who are Reprobates. He may at last have the Call of a Saint, who as yet hath the Brand of a Profligate. Manasse is a He, Magdalene a She of two Souls as Black as Hell could make them. Of which one was taken into Grace 
2 Chron 33. 13.  on Earth, the other is one of the Brightest Saints in Heaven.  
God hath two Baths (our Tears and Christ's Blood) which wash Blackamoor-Souls white, and Leopards 
Isa. 1. 16, 7 1 joh. 1. 7.  Spotless. Taking Matthew both from the Receipt of Custom, and Custom of Receipt. But than he came (so must we) at Christ's Call. If to be but a Disciple, not an Apostle; a Saint, and not such a singular Servant, Zacheus the Publican, not Matthew's Call. This is another, That's the Better. Moore High, because from Earth to Heaven; and Holy, because from the Devil to God: Moore Happy, because from Temptations to Thrones: And Honourable, 
Heb. 3. 1. 1 Tim. 3. 6. Luc. 22. 30. Revel. 3. 21. jer. 6. 16. Eph. 2. 14.  because to a Greater Kings Service than Caesar's. Moore Peaceable, because no Rest but in God, nor Peace but by Christ. From the World to Bliss, from Sin to Salvation, is the Blessed Call, the most Principal Service. An Apostle may save others, a 
1 Tim. 4. 16. Joh. 17. 12. Act. 24. 25  Saint is saved, not Judas, though an Apostle, if he cease to be a Saint. If God than Call, Come, not with Faelix at leisure, so Time and Soul may be lost for ever. With S. Matthew go at the first call. Whether in the soft murmur of His Mercies, or Louder Thunder of his Judgements (which is Gods) or the still voice of His Spirit, or open mouth of His 
Rev. 3: 20.  Word (which is Christ's) say as he did when called to our Redemption; Lo I come. So, as S. Matthew 
Heb. 10. 9  in his house I shall feast him in my heart: yea, when Obstinates make Hell an Holiday, I shall by my conversion bid God, and Christ, and Angels, to a Festival, and give Heaven a Feast.  

The Prayer.  
O Lord, who didst call Matthew from a Publican to be an Apostle, and didst make him and found him Obedient to Thy Call: I beseech Thee, by Thy Blood shed for all, sand forth Thy Powerful voice, and call All Turks, Jews, Heathens, Apostates, from their and the Devils Impostures, Delusions, Idolatries & Obstinacies, into thy Church to be Christians and believers with it. Call all within the pale of Faith, but out, for life, to be Penitent and Christian Livers in it. 
Rom. 2. 4. Ps. 83. 16. Rev. 3. 7.  If Thy Mercies will not woo and win them to Thy service, let Thy Judgements drive and draw them from their Sins. If the Key of Thy Spirit will not open their Hearts, 
jer. 23. 29.  let the Hammer of thy Word break them. As for me, when Thou dost any way call me from any sin, to any Duty, and say to my Soul, Seek my face, let my Conscience Echo and Answer, Thy face Lord will 
Ps. 27. 9  I seek. O let me seek and found it; Thy Face and Favour, Lord Jesus Christ! Amen.    

Michaelmas Day. 
Sept. 29.   MEDITAT. upon Heb. 1. 14. Are they not all Ministering spirits, sent forth to minister for them, who shall be heirs of salvation? 
THat Angels are the Excellencies of the Creation, appears by their Nearest Approaches to the Creator. Man hath a 
Ps. 104. 4. Joh. 4. 24.  Spirit, an Angel is One, as God Himself is, (they are Spirits,) Spirits all, that implies many. Daniel hath an Express for it; 
Dan. 7. 10. Rev. 5. 11. Heb. 12. 22  Thousand thousands— and Ten thousand times ten thousand, Exceeding, Innumerable many. But all in good order, A Hierarchy they have. Which, were it not well founded on S. Paul's, Thrones, Dominions, Principalities, 
Col. 1. 16. Luc. 1. 19 jude 9 1 Thes. 4. 16. Rev. 1. 20.  and Powers, is sufficiently set up by S. Luke's Gabriel, S. Jude's Michael, both which are made to be not Angels merely, but Archangels. One of which is said to be so, and Another (whosoever he be) All these Holy Spirits are not Peers, and in the Angels of the Church as of Heaven, a Parity is sooner made than maintained, if the Holy must be like the Heavenly Hierarchy. Of what rank and order soever, all are Ministers to God's Majesty, and (at 
Dan. 7. 10. Luc. 1. 19  His pleasure) Messengers to His Saints, and (piously and probably) some Singularly sent and set to be the Guardians of His Children. 
Act. 12. 15 Psal. 34. 7.  All, by a Common Care, and Some in a Particular Custody. And those two Places divide their Offices, God's Throne and Footstool. Ministering Spirits 
Ps. 103. 20  they are to God, and for them who shall be heirs of Salvation.  
O my God, what an Honour is this to Thy poor Servants, that Thy Angels descend from Heaven to Earth, to be their Ministers! What an Humble Obedience is this in Them, to leave Waiting on Thee at Thy Throne 
Dan. 7. 10.  to do all good Offices to us on Thy Footstool! What a Blessed Security is this to my Soul, that I shall not Miscarry, when besides the Ministeries of Men, Angels are Thy Messengers and Agents for my Salvation! Let me see my Honour and not slain it by any Acts of Fleshly or Worldly Baseness! Let me see my Security and not fear it, that I shall come to Heaven, who have Thy Son for my Captain, Thy Spirit for 
Heb. 2. 10. Joh. 16. 13  my Guide, and Thy Angels for my Guard, all the way. Let me see their Humility, and follow it; Contented (at the Pleasure of Heaven) to do all good things, though mean, even to the meanest on Earth. And for all this Care and Providence, and Goodness of Thy and Theirs, make me from an Holy and Humble Heart 
Isa. 57 15.  (Thy little Heaven) to sand up to Thee Spirits of Praise as my best Angels; and with them my Prayers as my Heavenly Messengers, 
Psal. 88 1.  that by all these good Ministeries and Means, I, who am Thy poor Child and Heir, may be Inheritor of my Salvation: By Him who is the Firstborn 
He●. 1. 6.  of His Brethrens, our Lord, and the Angels Sovereign.  

The Prayer.  
O Lord, when I consider the Wrath and Wiles of the Devil, 
Rev. 12. 12 Eph. 6. 11. 1 Pet. 5. 8.  who seeks as a Roaring Lion to devour me, And think how all his Legions of Infernal Spirits are restless in their rage and toil to destroy my Soul, I fear and quake, and the seizures of horror are upon me. But when I believe and behold Thy Heavenly Angels, more and mightier than they all, Engaged and Employed to Preserve 
2 Kings 6. 16.  me, I take heart and Hope. O let me take care too, To keep in my ways, that I may ever be held in 
Ps. 91. 11.  their hands. And by the Holy Ministeries of Men and Angels under the Safe Conduct of Thy Holy Spirit, be carried on in Thy Holy Fear, till I come to a Heavenly Communion with them, in Thy Eternal Glory. Through the Merits of Him, whom all Saints adore, and Angels worship, Jesus Christ our Lord, Amen.    

Saint Luke's Day. 
Octob. 18.   MEDITAT. upon 2 Tim. 4. 11. Only Luke is with me. 
SAint Paul had much Company with him at Rome in his House, 
Act. 28. 30  but little at the Bar. One man was all. And the Disciple whose praise is in the Gospel, S. Luke was 
2 Cor. 8. 18.  that One. And it's much to his praise, that he was. For this proclaims him a Man as stout as good. Whom Nero's Sword and Fury cannot fright from the Discharge of his Christian Charity and Duty. And it gives a praise to God's Providence, To sand S. Luke to S. Paul, The beloved Physician to a beloved Apostle. A Prisoner, that may need as well 
Col. 4. 14.  his Art as his Love. To a man in Distress a Friend is a Cordial; but to one in Restraint a Physician is a Double Friend. And a Disciple is the only Friend to an Apostle, who may Administer both Corporal and Spiritual Comfort, being the Christian Souls more 
● Thes. 3: 2  than the Body's Friend. And none so Great in Grace, who doth not need, none so Mean in Office who may not from God give Comfort to the Soul. Blessed Saints, you never want for Friends! S. Paul hath▪ One on Earth, S. Luke, and one in Heaven (God:) God stood by him. Luke was with him. He needs no 
2 Timoth. 4. 17,  more that hath such Two. S. Paul had more with God, His and God's Angel, nay all His Angels 
Act. 27. 23  about him. So it is with every Servant of God If they have no 
Psal. 34. 7.  Saints, Angels stand about them. God stands by them, if no man be with them. God never forsakes His Servants and Saints. 
H●b. 13. 5.  Some Luke looks to St. Paul in prison, or God Himself looks after him. Angels are his Hands of help, whose Office and Delight it is to attend God's Commands 
Ps. 91. 11. Ps. 103. 20  and Servants. S. Paul therefore takes courage, and with more Joy dies Martyr than Nero lives Emperor.  
Lord, let me leave none of Thy, if I can give them Comfort! Especially the Messengers of Thy Will and my Peace, let 
Deut. 12. 19  me never leave. If in their Extremity I cannot give them Bread and Wine, as Abigail did to David's, 
1 Sam. 25. 18. 1 Kings 18. 13.  let me with Obadiah provide them with Bread and Water, whose Hands from Thee do Consecrated and Communicate to me the Blessed Bread and Wine. When Man and Chain are both 
Eph. 4. 1.  Thy, let me both Honour and 
2 Tim. 1. 16. 2 Tim. 1. 18. Mat. 10. 41 Matth. 25. 43.  Relieve the Prisoner. That I may have both a Prisoners Prayer, and a Prophet's Reward. Let me not neglect Them in Bonds, jest I forsake Thee in prison. Yea, Thy Church and myself with Thee and Them, since she is bound in their Chain, and I am chained in their Body, But a Limb of that Holy and Mystical Body of 
Heb. 13. 3. Col. 1. 18.  Thy, of which I and They are mutual Members. And all are in Bondage, though but one be Tied to, and with the Chain. Not only by Sympathy, but by Concorporie●y, 
2 Tim. 1. 8▪  and as by the Compassion, by the Communion of Saints, St. Paul and St. Luke are both bound in one Chain. And so Luke is twice with him, Body and Soul; in the Mystical and with his Natural Body. Though (to the reproach of others) Naturally & Sensibly, only Luke was with him.  

The Prayer.  
O Lord, who by Thy Providence didst make S. Luke a Physician, and by Thy Grace an Evangelist; let me never want the means of health for my Body, but especially for my Soul. A Friend and a Physician let me ever find to help and heal me in the way to Heaven. Those who are such let me ever value, and in their distress never for sake. The Ministers of Thy Honour and my Salvation, let me Reverence, and (if they need) Relieve. And what I desire to do in the Name of a Prophet to such, God who knowest the Aims and Ends of my Acts and Desires, Accept it for Jesus Christ his sake,  
Amen!    

Simon & Judes' Day. 
Octob. 28.   MEDITAT. upon Judas ver. 1. Judas the servant of Jesus Christ. 
GOd hath more Servants than Good. All serve His Powerful Providence, even the worst. But none serve His Holy Pleasure but the Best. Nabuchadnezzar was God's Servant, as the Executioner of His Wrath, but 
jer. 25. 9  David as a Saint and the Observer 
Ps. 89. 21.  of His William. Such a Servant S. Judas was to Christ. Not as a Sheriff in the World, but as an Apostle in the Church. And in their style he writes himself, The Servant of Jesus Christ. A High and a Holy style. As much as an Emperor, nay more. To Serve God is to Rule Lust, to which they are Slaves, who serve 
Rom. 6. 13. 8, 27.  not God. It is no less than to be an Angel, which is more by far, than to be an Emperor. The Angels are (and it's their Honour 
D●o servire Imperare est. job 4. 18. Ps. 103. 20. Heb. 1. 6.  they be) God's Ministers and Servants, Gods and Christ's, because His, and all theirs, even the meanest which belong to Christ. Him Angels Worship, and Kings Serve and Honour. Never more Sovereign than when Subject to 
Psal. 2. 11. 1 Tim. 6. 15.  Him, who is Lord of Lords, and King of Kings. Never so Happy, as when they do His Work, who gives no less to His Servants 
Mat. 7. 21. Ro. 6. 22: Gen. 15. 1.  than Heaven for their Wages. Nay more, Himself, which is more than all, were there not more Stars than Heavens. A High and Happy style, to writ out selves without blot, His Servants. And if His, it must be without blot. It's as Holy as High a style. For His Commands enjoin all Virtue, forbidden all Vice, both in 
Ps. 37. 27. Tit. 2. 12.  Life and Heart. A Service purely good, whose quality is perfect freedom of Spirit from the slavery 
Rom. 6. 18.  of Sin, and Holy Peace and Joy, the fruits of that Perfection. For Conscience (God's Deputy-Power) 
Psal. 119. 165. Gal. 6. 16. Ps. 105. 3.  is quiet when He is obeyed And the Heart (the Throne of Himself) Glad, when the Kingdom is in quiet.  
Simon and Judas were both Such Servants, yea, and Extraordinarily so. The Day therefore is to the Memory of both. Brothers in Office, if not Birth. By the same Commission Acting their Apostolic Charge, and some say in the same Country. And as Themselves, their Names agreed. Obedience & Praise. Praise the Language of Obedience, Obedience 
Sabellic.  the Life of Praise. When Heart and Mouth make such a Meeting, as the Church for Them, The Soul keeps Holy Day for itself. O Lord, let me be Thy Servant, if not as an High Apostle, as a True Disciple, Both to Thy and my Honour! Let me make it my Joy to be so, my Care to continued so, and my Happiness in so Continuing!  

The Prayer.  
O Lord, I am thy Servant, I am thy servant, the child of Thine 
Ps. 116. 16.  Handmaid, by my Creation and Redemption most fully and rightly Thy: Born in Thy House (The Church) my Mother and Thine Handmaid, most Duly and Legitimately Thy! As of Right I am, let me indeed be so, To Do or Suffer the will of my Lord, Ready and Resolved in my Mind, and Enabled and Instructed by Thy Grace and Truth; That when Thy Will and my Work is done, I may be Rewarded with Thy Joy and 
Mat. 25. 21. Mat. 19 28. Isa. 42. 1. Mat. 12. 18. Mat. 3. 17.  Glory. And till than Comforted with Thy Love and Peace, Through the Merits of Him, who is Thine Elect, The Servant in whom Thy Soul delighteth, Thy Beloved Son, my Dear and only Lord and Saviour Jesus Christ.  
Amen!    

All Saints Day. 
Novemb. 1.   MEDITATION upon Ps. 149. 9 Such honour have all his Saints. 
SAnctified Persons they are Saints. And Men of Honour they must be, because possessed with the Spirit of Glory. So they are in God's Sight, and 
1 Cor. 1. 2. 1 Cor. 3. 16. 1 Pet. 4. 14  all Eyes which know what belongs to Honour. For the Holy is above the Heroic. (Yet much 
Isa. 43. 4. Psal. 15. 4.  Glory is given by Men to that Spirit) which Devils daunt not, the Flesh foils not, the World moves not; This is the High and Great Heroical Spirit indeed, and that is the Holy one. And in the Saints who are Victors (as such) of the 
joh. 2. 13. & 5. 15.  Devil, the Flesh, and the World. Saints that are His. For some are not so. In their own Esteem, or others Canonization, is not it, but in His Eye and Mouth. And so Really His, because Consecrated 
Ezek. 43. 20. 2 Tim. 2. 21 1 Pet. 2. 5.  by His Grace, and Dedicated to His Glory. Persons of Honour they are. And an Eminent one it is▪ Great and Good. What such have is such Honour.  
Such Honour. No Worship. We must not rob God of His Glory, 
Isa. 42. ●. & 48. 11  and make the Saints Accessaries to the Robbery. Such Honours they refused on Earth, and therefore 
Act. 10. 26 & 14. 15.  do abhor in Heaven. The Honour of Commemoration is their Due, and our Duty. Adoration is for God, not Them. And Misplaced and Mispaid if to 
Rev. 22. 9 Ecclus. 44. Hebr. 11.  Them for Him. We must Remember Them and Worship God. Glorify God in the Grace they had, and Glory they have; Remember them, and Serve God better, not them at all. Wear their Examples as Signets on our Hands, not serve them as Idols upon our Knees. Remember them, and Serve God more, not lesle for them. Moore quick in our Endeavours and Hopes for Heaven, because 
Heb. 12. 1. 1 Tim. 4. 8 jam. 1. 12. Rev. 3. 21. 2 Tim. 2. 3 Heb. 2. 10. Gal. 5. 18.  they, who did fight as we do with Lusts and Fiends, are Crowned, as we shall be (if we faint not) with Blessed Ends and Estates. Remember them as Christ's faithful Soldiers, but Him as the Captain of their Salvation, and His Spirit as their Leader; by whose Courage and Conduct, and not by their own Merits and 
1 Cor. 1. 8 Phil. 1. 6. ● Heb. 13. 7.  Powers, they Hold out unto their Ends. No Commemoration is too little, Adoration is too much. Not to follow them, is to forget them. But eye them we must as Copies, after not above their Original. 
1 Cor. 11. 1 Phil. 2. 15. Mal. 4. 2. Act. 14. 15  As Stars, not as the Sun of Righteousness; Beholding a great Godliness, no Godhead in them.  
Such Honour, O Lord, Thy Saints have from Thee, Magnified in Thy Eyes, and Glorified in Thy Sight. So much let 
Ps. 16. 13. Mat. 5. 8.  them have from me; let them be always Dignified, but (not so much as is Due to Thee) let them be no ways Deified. And that such may be my Honour, Lord make me one of Thy Saints!  

The Prayer.  
To the Honour of Thy Saints This Day is Dedicated, O Lord, but to Thy Glory in Them: To Their Memory, but to Thy Glory. O Lord make me a Saint on Earth, that I may be One in 
Psal. 16. 3. Rev. 19 8.  Heaven. One Before Thee in my Life, that I may be One With 
Rev. 2. 10.  Thee at my Death. If I have not a Name in the Calendar, let me 
Phil. 4 3. Rev. 2. 17 2 C●r. 13. 5.  have one in Thy Book, Wrote by Thy Hand in the Book of Life, and Copied out in the Book of my Conscience. For One, who did and doth Consecrated my Soul and Service to Thee, Lord Accept, and Own me! Make me so Remember All, This day, as to Pray and Seek, ever after to be One. One not in the Esteem of the World, but the Church, yea not in the eyes of Men and ●aints (who may mistake) stake) but in the sight of Thy Angels and self, who canst not be deluded. Such a One do Thou ma● me by Thy Holy Spirit, in Jesus Christ our Lord,  
Amen!    
So end the Holy Days.   

THE HOLY FASTS Of the Church, With Meditations & Prayers, FOR  

1 Wednesday Weekly Fast.  
2. Friday Fast.  
3. Ash-wednesday, and Lent Fast.  
4. Ember-Weeks.  
5. Eves of Festivals.  
Holy Week; or before Easter.  
6. Monday.  
7. Tuesday.  
8. Wednesday.  
9 Maundy Thursday.  
10. Good Friday, or Passion Day.  
11. Easter Even, or Saturday before Easter, for Saturday Fast.    

Advertisement touching the Church's Fasts.  
I Presume Thee no Montanist, for so much Fasting, as if Man were an Angel. I hope Thee no Epicure; so much for thy Belly, as if Man were a Beast. Yet even They for their Gust, though not for God's sake, had their Abstinencies: But I suppose thee a Christian, of so much Piety and Prudence, as hast betwixt God and Thee, A Conscience of His Law, and Thy Need, and a Reverence to the Religion of a Fast.  
And since all such are for some Fasting, none should be against the Churches. Nor will be, if they search wisely after their Originals, and look well to their uses and Ends.  
Since the Jews, besides their 
Lu. 18. 17. Buxt. de Synag. Judaica. Mat. 13. 16.  Monthly and Yearly▪ Fasts, did and do keep Two a Week; We Christians more Blessed, and so Bound to serve God more, must not Think Fasting Twice too much. And as the Joyful Act of Christ's 
Ps. 118. 24.  Resurrection, Grounds the Weekly Festivals (by the Grant of all:) In all Reason and Religion, the Mournful Passion should Found the Fast. On Those very Days in which first by the Conspiracy 
a Wednesd.  and after by the Cruelty 
b Friday. Mar. 2. 20.  of the Jews, The Bridegroom (Christ) was Taken away. And so it did of old, and should now (without doubt of any) because by Apostolic order so done, says Epiphanius, 
c Compendium 〈◊〉 c 22.  and their Constitutions 
d Clem. l. 5. c. 17. & 19 .  
And if our Souls be Gods Best Gifts, 
e Eccl. 12. 7.  and their Goods, His Greatest Blessings; 
f Eph. 1. 3.  and such should be sought by Extraordinary Devotions, 
g Act. 13. 3  if not for Conscience, for Concernment sake, we should more solemnly Fast and Pray at the Church's Ordinations, since the 
Ember Weeks. Jer. 3. 15. Mic. 2. 11. ●ves of Feasts.  Highest Blessing and curse that can befall God's people, is their Good and Bad Ministers.  
To have a stomach to some Feasts, and loathe all Eves, is to set up a Palace, and make it no Portall, since they are but fair Entries to pass our Souls from Secular to their Sacred Services. And serve as whets to our Spirits to feed them better on the Holy Festivals. 
Lent.   
As for the Lent, or Forty Days Fast, the Antiquity and Authority and Use of it, are so Great and Good, and General, that the Holy Fathers do hardly Allow them Christians 
* Si vis Christianus esse, debes quod Christus fecit, sacere. Ille qui peccatum non habebat, Quadrage▪ simam jejunavit, Tu non vis qui peccas. Ambr.  which do not Keep it, and will easily pass them for Infidels that Question & Quarrel at It. And if after due Monitions to do more reverently and obediently by the Church, their Opinions and Actions altar not, such may fear to be sent and packed away amongst Heathens, and have Christ Himself Seal the Pass.— Let him 
Mat. 18. 17.  be unto thee as a Heathen.  
And if All Lent be Good, The 
Holy Week. Sacratissimum tempus, vocat Caesarius.  last Week is not iii. The Crown of That Penitential Time, and Compliment of The Holy Fast. The last Run of the Heavenly Course. A Time Anciently of so Many and Great Piety's and Penances, Prayers and Tears, as if their Eyes were turned Fountains of Salt Waters, and their Bodies fixed Pillars or Statues, not like Lot' s Wife's of Apostasy, but Devotions.  
And if That Week be especially Consecrated to Fasting, because in it Christ was Hung on the Cross, we need not Execrate it as Profane, to Take in the Day, in which He lay last and most in the Grave, and all our 
1 Cor. 15. 17, 18.  Comfort Buried with Him. Though in Memory of the Creation it was sometimes Anciently, otherways Kept as a Feast. And Fasting on 
Clem. Const. l. 7. Irenae. l. 1. c. 20. Epiph. Haer. 21. Ign. ad Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it, as some Heretics did, who held The Father of the World to be ill, and that day sad, as the Birthday of it, was Cursed and Condemned, as not a Service, but a Murder of Christ.  
And if Thy Affection be not won by all this to a better Opinion and Observation of these Fasts, The Scriptures are Good food for thy Soul, on which the Meditations are framed, and They (I hope) not so ill and poor as cannot Contribute any thing of more and better Light and Heat, to a Duller Spirit, and but Ordinary Understanding. Consider what I say, and the Lord give thee understanding in all things. Solomon's judgement was great, who bids thee Not lean to thy own, and Trust 
Prov. 3. 5.  in the Lord. So thou mayst, and lean on His Church. As God's Pillar 
1. Tim. 3. 15.  to preserve His Truth, uphold Thee, and Keep both Christian.   


Wednesday Weekly Fast.  MEDITAT. upon Mat. 27. 50. Than came they and laid hands on jesus and took him. 
BLind Men! Do you see on whom you lay your Hands? It were fit to bow down your 
Mat. 27. 2●. Mar. 17. 14.  Knees to Him (not in Mockery, as was after done) but by an humble Entreaty for Mercy, and Holy Adoration, as to the Son of God, and Saviour of the World. The blind Body Bartimeus that 
Mark 10. 46. & 51.  could not look, did cry after Him for his Eyes, and do not you for your blinded Souls? Lord that we may recover our sight, were a Cry better from your Mouths, than a rude Touch of His Body with your unhallowed Hands. But the blind lead the blind. Your Guides 
Mat. 15. 14. 2 Cor. 4. 4. Joh. 9 3●.  by Malice, you by Prejudice. The God of this World hath struck you blind with those two hands, and the God of Heaven (by a just one) suffers it. So you lay hold on Him, to whom you should lift up your hands. But, Bold men! how dare ye lay them on? True, He hath only Eleven Disciples for His Guard, and they but Two Swords to Defend Him, but with One word of Prayer can ask 
Lu. 22. 38. Mat. 26. 53.  and have more than Twelve Legions of Angels for His Aid. Each of which can baffle and beaten your Band, nay Scatter and kill an Army 
Isa. 37. 36.  of as many Thousands as you are Men. And One Legion cut of all both in jerusalem that sent you, and in the World that side with you, and make your Torches light you and them to your Graves. Nay without moving His hands, did not the laying of His Eyes upon you with the Dart of their Majesty strike you down? And the Sword of His Mouth 
Jo●. 17. 6.  throw you backwards to the ground? And could and would (if His Mercy were not more) as easily have struck you all under it? They were thus Blind and Bold. They did it. The High Priests and Pharisees hire them to go, and Bribe judas to guide them. And so he (one of the Twelve, 
M●● 26. 15. Acts. 1. 6. Luc. 22. 3. Ma●. 14. 44.  being Leader to them, and the Devil to Him) they come with him in the Front, and upon the Word and Sign of his Treachery given, lay hands on him, and apprehended Him. But Blessed God, Why dost Thou suffer this on Thy Beloved Son? It was, 
Act. 2. 23.  because Thou didst so wisely order it; nor Soldiers that came, nor Sanhedrim that sent, intended to serve the Purposes of Thy Providence, but by that All-ruling Power of Thy, are made to perform and Advance it. They do 
Act. 4. 28. & 13. 27. Lu. 22. 2. Act. 3. 26. Heb. 10. 7, 10. 1 Cor. 2. 6.  it to have Christ's Blood, and He suffers it to work Man's Blessedness. So God ordered the Salvation of the World by the Sacrifice of His Son. They seek to bring him to a Cross, and this way they offer, and He admits and ordains it. So that never Act was so foul, nor so fair. On Man's part full of Devilish Rage and Hellish Tyranny; On God's full of all Wisdom, Justice, Goodness, and Mercy. So they fulfil His will (most Good) in doing their own (most wicked one.) judas therefore is not a Saint (as a Sect 
* Iu●itae.  made him) for being Instrumental to so great a Blessing; Not, than the Devil must be canonised more, who (in all those Motions and Actions) was principal. Those High favours 〈◊〉 Facts, Preparatory to the Cross, and Consummatory on it, we own not to the Devils or Man's, but to 
Joh. 19 30  God's Blessed Hands.  
They did; let not us lay hold 
Isa. 49. 23. Heb. 13. 17. Lu. 10. 16.  upon Him. The Christian Prince and Priest are the Hands by which He Conveys to us all our Blessings; if we be rude and violent with them, we lay Hands on Him. Yes, and Christian men are His Limbs. We are rough with Him, if with them. The truth is, though not our Selves, our Sins 
Act. 9 5. Ro. 4. 25.  did. We by them robbed God of His Glory (stole the forbidden Fruit) and the Devil in that robbed us of our Honour (instead of Gods made us Beasts;) So we 
Ps. 49. 20.  were the Thief, and He was Apprehended. To satisfy and Repair the wrong done to our Maker, and 
Gen. 2. 17  our Kind. For this (if for His Sake) what should we not suffer? Violent Tongues to be laid on our Credit! Hands of Rapine on our Estates! of Bondage on our Persons! of Blood on our Lives! Apprehended of us what they will, Apprehended us as they can, what's this to the laying Hands on Him? So Lord let me apprehended Thy 
Phil. 3. 12. joh. 4. 42. Mat. 1. 23. Gal. 4. 5. joh. 1. 29. Heb. 3. 1. & 4. 15. joh. 1. 49. Act. 3. 22. 1 Tim. 6. 12. 1 Tim. 1. 19  Apprehension, and so let me be affected with it. And so let me Apprehended Thee too. Not with the Jew, but like a Christian; Not as a Thief, but as The Christ. Not as a Malefactor, but my Saviour. The Son of God and Man (in Thy Person.) The Redeemer of the Church and World (in Thy Function) The True and Great High Priest, and Prince, and Prophet, to be the Complete Christ, a full and perfect Redeemer and Saviour. So let me lay hold on Thee and Eternal life in Thee, with both hands of my Faith and Love. And keep my hold with all my strength of Prayers and Endeavours. That no man take away 
Rev. 2. 25.  my Crown, let no man have away my Christ. Let no Extremity without or within me, no fraud or force of Devil or Man take Him, or make me give away my Hope and Hold of Heaven by Him; jest I be a worse Thief than the Jew, Robbing His Godhead as well as Manhood of life, Despairing of His Infinite Mercies and Merits, who was both Man and God, To Death, against it; In my saddest Desertion, in the hottest Temptation; In the deepest Distress of my own Spirit and Danger of the Evil One, let me take and keep my hold.  

The Prayer.  
O Lord, who was content to be Apprehended, and couldst but did not Resist, to show Thy willingness to Suffer for my Soul; let me suffer myself to be both Apprehended; and (if Thy will) Executed for Thy 
Act. 20. 23. & 24. 23.  sake; And Endure both Bonds and Swords, rather than Renounce my Faith and Allegiance to my Saviour; let no Pillar of Pain, no Reed of Scorn, no Purple of Contempt, no Cross of Shame, take me or hold me from what is for the Honour of my Lord, and comes within the Conscience of my Duty. Let me Remember Thy Sufferings, and not Consider what I Endure, but for 
Heb. 12. 3.  whom. The Day wherein Thou wast Taken out of the Garden (and within three after out of the world) O Heavenly Bridegroom, on Those Days Thou (at lest) Allowest it, and let no man forbidden me to fast. 
Mat. 9 15▪  Especially, if Thy Church Appoint what Thou dost Allow. On the Day when Thou wast Affronted by Barbarous hands, and Crucified by Bloody ones. Let me not Remember my Meat but Thee. The Bread and Lord of Life. At lest so fare 
joh. 6. 35.  forget my Flesh, as to Bar my Body, what may make me mind the Saviour of my Soul. Whether I eat or drink, or whatever I do, Be Thou ever in my mind, and Thy Passion in my Eye. But when their Swords and Staves were about Thee, let not my Delicates be before me: Let me Pray and Fast. And Lord Hear and Accept me, and Enable me to do my Duty to Thy Glory. Lord Jesus,  
Amen.    

Friday Weekly Fast.  MEDITAT. upon 1 Pet. 2. 14. Who his own self bore our sins in his Body on the Tree, that we being dead to sin should live to righteousness, etc. 
SEe, O Sinner! the Sins which 
Ezek. 18. 19 Ro. 8. 22.  thou makest so light are loads. The whole Creation groans under their heavy yoke. Yes, and The very Creator Himself cries out of their Burden. God ●ncarnate, The Son, did on the Cross; My 
Mat. 27. 46.  God, my God, why hast thou forsaken me? And God ●ncarnate (The Father) doth by the mouth of His Prophet; I am pressed under 
Isa. 1. 14.  you as a cart is pressed under the sheaves. The Spirit of God (The 
Am. ●. 13.  Holy Ghost) Grieves and Groans for it. Lo, what a weight Sin is, which makes The Spirit groan, 
Eph. 4. 30. Rom. 8. 36.  The Son cry out, and the Father complain, Creator and Creation both; and yet Thy Shoulders do not shrink under it. Guilts are Feathers to Insensible Souls, where Sin is in it proper place, as the Element; 
* Elementa non gravidant in suis locis. Rev. 6. 16. Gen. 4. 13.  but when out of that obdurate Heart, and Conscience recovers, and retains Sense of it, they will weigh like Mountains, nay Hills and Rocks will be as Straws and Feathers to it. As a burden the Son of God bore them; and though God as well as Man (for all the Support of an Infinite strength) was ready to Sin● under what He bore. In His Body For His He had, and a True one 
Heb. 10. 5, 10. Heb. 2. 10, 14. Isa. 53.  it was. Else He could not Suffer, and than He should not Save. This Body of His was the Butt of Man's Rage, but the Soul too, it felt God's Anger. His Person was the Mark, at which Heaven and Earth, and Hell too, bent all their Bows, and shot their several Arrows. By which He became woefully wounded, Body and Soul. So He was for no Gild of His, 
Isa. 53. 5, 6 Heb. 7. 22. Mat. 6. 12. Heb. 7. 26.  but because He was our Surety, and undertook our Debts (that is) our Sins. Not His; He was clear of all (Root and Branch) Original and Actual Gild. Not Gods: Than Man in justice should not Suffer for what God doth do: 
Jam. 4. 7. Jam. 1. 13. Jam. 1. 14.  Not, not the Devils; For, Tempt he can, but not Enforce a Sin. For any thing God doth about them by His holy Providence, or the Devil in them by his busy Malice, Man is Mother of them by his Lust, his Heart is the Womb, Himself Contracts the Gild. The Sins are Ours. For what we did in the Garden He Suffered on 
Gen. 2. 27.  the Tree. On it He bore our Sins. O Cursed-Blessed Tree! Cursed on which Man hangs: Blessed on which Salvation grows! For our 
G●l. 3 10. Eph. 2. 16.  Sins He becomes a Curse, for our Sake to become a Saviour. That we should live not longer to the 
Gal. 3. 13.  lusts of the flesh. Not, for shame do not; They brought our Lord to the Tree. For fear do not; If not Crucified, they will bring us to Hell. For Fear and Shame do 
Ro. 8. 13. Heb. 6. 6.  not; They will Crucify Him afresh, and what hope for us by whom our Saviour is not once but twice Crucified! If Christians, we cannot, we are dead to sin. Our 
Rom. 6. 2. 1 Pet. 4. 2.  Profession else is to no purpose, and His Passion to no end. Therefore it was, That we being dead to sin (His Death was to strike Sin dead, and make us alive to God) that we should live to righteousness. 
Ro. 6. 11.  For He so fulfilled all for us, that we thus might fulfil all for ourselves. And so be righteous as he is righteous. Though not at His 
1 Joh. 3. 7. Luc. 1. 6.  Height, yet with His Heart, Really, Impartially, Inalterably, Lovers 
Isa. 38. 3.  and Doers of Righteousness. 
Jam. 3. 2.  And if so Set and Devoted to the 
Ps. 19 22.  work, though not without Sins, 
Ps. 143. 2.  which raise Guilts, and give 
1 Joh. 1. 7.  Wounds; Though not without fails and frailties, often in the best and most righteous Acts we do, which are our Griefs, and speak our Infirmities; The Blood of the Cross, and Merits of that Blood, and the Spotless and Eternal 
Heb. 9 14.  Spirit of Him who Sacrificed 
Heb. 13. 12.  Himself for us (Life and Blood) will be both a Balm and Physician to cure all those Weaknesses of our Souls, By whose stripes we are healed.  
Blessed Physician, that givest Thy Blood for Thy Patient's Cure! 
* Fusus est sanguis m●dici, & factum est medicamentum phrenetici.  Is this after the manner of man, O God? 
* 1 Sam. 7. 19  As God, dost Thou carry my Cares, and as Man, my Sins? Yea, Takest a Body of purpose to Bear what else had Sunk me down for ever! What a wonderful 
1 Pet. 5. 7. Psal. 55. 22. Act. 20. 28 Act. 3. 15.  Thing and Love is this, God to be in Gore, that Man may be in Bliss! The Prince of Life to die, that the Child of Death should live! The Son of God on a Cross, that the Son of Man should not be in Hell! Dissolve, O my Soul, into Love and Tears for thy Dying Lord! Love Him above 
Lu. 14. 26. 1 Joh. 5. 3.  thy life. To serve Him think Millstones light. To suffer for 
Heb. 10. 34. Phil. 2. 17.  Him make Tortures Pleasures. Hate Sin more than Death. The Crown of Pride as His Thorns. Thy Heart's Lust as His Spear. Thy 
Isa. 48. 4.  Iron Neck, and evil Works and Ways, as His Nails. Their Habit as His Hammer, which drives them home into His Heart, and His Hands and Feet. Hadst thou for One a Thousand Souls, give all to His service. A Thousand Bodies, all to His Suffering. A Thousand Heads, all to His Study. A Thousand Hearts, bate not one to 
1 Cor. 2. 2.  thy Saviour. A Thousand Lives, lay out all to His Honour. Hadst thou for Two, Two thousand Hands, let them all do His Business. Two thousand Feet, let them all go His Errands. And wilt thou not Hazard a Hair of thy Head, loose an Inch of Estate, quit a Jot of thy Pride, leave a Drop of thy Pleasure, quench one Spark of thy Lust, for all his Love, & Blood, & Pains, & Passion? O Soul, unworthy of so Good a Saviour! O Soul, most worthy to be given to the Destroyer! O my Soul, be thou never so unworthy!  

The Prayer.  
O Lord, Who didst bear my Sins in Thy Body on the Tree; let me learn by Thy Suffering why to love Thee, and how to fear Thee. O make me with all Saints to comprehend 
Eph. 3. 16.  what is the breadth, and length, and depth, and height, and to know thy love which passeth knowledge. And to the Height of Thy Honour, from the Depth of my Heart, to the Length of my Life, all 
Lu. 1. 75. Ps. 119. 96  the Breadth of Thy Law, let me Serve Thee and Love Thee, my Lord and my Saviour! Let me have Thy Passion ever in my Eye, and carry Thy Cross in my Breast, that I may ever love and serve Thee as my Life and Soul, yea, above both: And do thou thence teach me to fear Thee, and not dare to sin, since that which Nailed Thee to a Cross for some Hours, will Crucify me in Hell for ever, if Thou do not save me; And Thou wilt not, except I Believe and Repent. And 
Joh. 3. 18. Luc. 13. 4. Mar. 9 44.  could I escape the Fire and Worm, which the Gild and Corruption of Sin there kindles and brood; Because it Hanged Thee on a Cross, and Laid Thee in a Grave, in my Bosom, let not the Traitor and 
Rom. 6. 6. & 12.  Murderer of my Lord Reign or Live. If any Day, let me not pass a Week without a Memory of Thy Passion. If any other, let me not live This Day without some passages of it, in that pious Meditation and Devotion. Let me Mourn for 
Z●c. 12. 10  Thee whom I have pierced, and weep for the Wounds I made in Thee by my Sins. Not Thy Tree, but Thee, let me Adore; and Thy Wounds, not Thy Nails, let me Admire. Be Thou (The Tree and Book of Life) my study ever, and Thy Bloody Passion This Day's leaf. In which let me always Read Thy 
* Liber in quotria folia rubrum, album, n●gr● i e. Passi● Coelum, In sernum, (piorum Meditati● veterum.)  Love and my Duty; And Daily learn to Esteem that, and do this better. As my Mother (Thy Church) doth this Day teach me, set apart to Fast and Pray in all Humble and Holy Duty, to my Comfort and Thy Glory.  
Amen! Amen!    

Ash-wednesday, or Lent.  MEDITAT. upon Luke 4. 2. In those days he did eat nothing.— 
MAny times Christ did Fast, and Eat nothing; but once He did so, Forty days. So did Moses twice, and Eliah once before. 
Deut. 9 18. 1 Kings 19 8. Mat. 17. 3.  Two like Him in their Fasts, and both with Him at His Transfiguration. Possibility than there is for the Forty Days Fast. Not only He, who was God as well as Man, but they who were mere Men, have Fasted and Lived Forty Days. And if S. Augustine's Faith have Credit, there 
Epist. ad Casul. 16.  was one such in His days; and Petrarch 
* l. 4. De rebus memorabilibus.  tells of one in His. But this is above the strength of Nature, though not above the Power of God. In the Ordinary 
Pliny.  Course of Providence, the Seventh days Fast is made Mortal in men of Health: However if the Fortieth be not Deadly, it is by Extraordinary Power. Moses was all the while with God in the Mount. Elia's Strength was from an Angel's Meat. And Christ Observed a Fast so long by the Support of His Godhead, and held out so may days by the 
S. Chrysost.  same Hand which wrought all His Miracles. And if any since did the like, the Privilege and Providence for it was the same. To keep up Life so long without Bread, must be by some Extraordinary Staff.  
What than should we do with These Days? Bind our Bodies strictly to them? As good Tie ourselves to a Grave. We should Die before we have half done, and so not keep the Forty without adding to the living Man's Fast, a Dead Bodies Abstinence. Shall we than quite lose ourselves from them? That were to lay the Church's Wisdom under foot, and Christ's Goodness in a Grave. We own much to His Memory, and something to Her Authority. And must pay somewhat, if not much, Respect to His and Her Example. We cannot than Keep them as much as He did; we must keep them as well as we can. As Daniel did His Twenty, if not as Moses His Forty 
Dan. 10. 3. Jejunium magnum & generale abstinere ab iniquitatibus. Aug. Trac. 17. in Joh. 1 Cor. 9 27.  Days, Fast from Sin, Forty and all our Days. From Gluttony all, especially These. By a Humble Temperance, if not an Utter Abstinence. From Pleasant Bread, if not all. To Hunger, though not to Death. To Tame, though not to Kill the Body. Following some Paces after Christ, though we cannot Overtake Him. To give His Fasting (if not a perfect Conformity) a pious Commemoration.  
This may be without Superstition. 
Serm. de Quadr. Illa de arbitrio veniant, ista de lege. Ad●lla invitamur, ad ista compellimur.  To speak or do against this, will scarce escape Profanation. Nay, it must be, or we sin, says S. Ambrose. Other times we Fast by Choice, but these Days by Law. Invited we are to others, but Enforced to these.  
But if we cut of His Forty Days, let us not cast away His Fasting: That was undoubtedly good in Him, and certainly was, and is for us. Adam played the Glutton, and Christ Fasts for it. We do not so well but we have need, are not so perfect but we have cause to Fast. If He without all Distemper in Flesh or Spirit, much more we. To teach us that He did this; and to show us what 
1 K●ngs 21. 9 Isa. 58.  Virtue there is if it be right done. Not as Jezebels for ill, nor as Israel's for fashion, nor as the Misers for thrift, nor as the Prisoners perforce, nor as the Epicures for Gust; but Humbly, and Freely, and Conscionably, and Charitably to seek God when we have most sense of our Sin, and need of His Mercy.  
This is the way to Avert and Prevent Judgements. It Takes 
1 Chron. 20. 16. 2 Chron. 20. 3. 1 Kings 8. 37. 1 Kings 21. 29.  up the Plague, Keeps of the Sword, Drives away the Arrow of Famine. Pacifies Anger. Mitigates Fury. Moves Mercy. Propitiates God. Procures Favour. (All good for our Lives.)  
It is the Cordial to a good Temper, and Cure of a bad. Restorative of Strength. Preservative to Health. Expulsive of Sickness. Dreines' Rheums. Spends Superfluities. Digests ill Humours. Helps Distillations. 
M●rbos sanaa, Distillationes exsiccat. Act. 2.  Heals Surfeits. Leaves the Dear and Doubtful way of Art. Sends to the Physician that Heals without a Fee. Let's Nature do 
Mar. 5. 26.  her own work, which will be sure to do herself no Mischief. The true Philosopher's Stone which alone cures all Diseases. (So good is it for our Bodies.) 
Cardan.   
And it is of Virtue. To take down the Flesh. Cool Concupiscence. Curb Lust. Baffle Temptation. Beaten out the Devil. Deny Vanity. Defy the World. (An Armour of Proof against our Ghostly Enemies.) 
* Mentem purgat, sensum sublevat, carnem spiritu● subjicit, cor contritum facit. Aug. sic. Athanas.  It Elevates Sense. Purifies the Mind. Exalts the Spirit. Breaks the Heart. Clears the Memory, and Cleans the Conscience. Sovereign (in all Faculties) for the Soul. It is the Root of Grace. The Ground of Chastity. The Plough of Holiness. 
† Daemons fugat, malas cogitatione expellit, mentem reddit nitidiorem, cor purgatius, mors culpae, remedium salutis, radix gratiae, fundamentum castitatis, ●oc grad● Elias, etc. Amb. de Eliae. jejunio. Singular aratrum Sanctitatis. Hier. Alimentuman●mae. Chrys.  The Death of Sinne. The Strength of Prayer. The Ladder of Jacob to see God Above. The Chariot of Eliah to Ascend to Heaven. The great Friend and Furnisher of all things needful and useful for Salvation.  
If not for Christ's sake, than for our own. If not for Heaven, for Health's sake. If not in Piety, for Peace. If not for our Souls, for our Lives. For our Bodies, for our Goods, for our Worldly Bliss sake, Let us Fast, at lest some, if not Forty Days. Do the Moral, if not Miracle of the Fast. Had the Jews so many Set and Solemn Fasts: Have the Turks Three Rambans, and we not One Lent? They Three Times in a year, and many of us not Three Days? nay some not One, unless want, or will, or Sickness, bid the Fast. Not, not this first and great One, the beginning of that Holy and Humble Time. If we will not Keep a Lent to the last Foot, let us not Break it in the 
Caput jejunii.  Head. If no Sackcloth and Ashes of Abstinence, let us forbear Silks and Powders, and Banquets on the first. Not better season of the Year for Health, than this. Not fit Time for Sin and Woe, than now, to Fast. An Age of so much Sin and Sorrow, as till God Amend us and It, should turn all the Year into a Fasting-time. And jest the Fire of his Wrath should Consume us all to Ruin, make us to have not Days, but Months of Mourning, and more and many Ashweeks, as well as One Ash-wednesday.  

The Prayer.  
O Lord, who for our sakes didst suffer Thyself to be Tempted of the Devil, and Before didst Fast, and dost Teach us, that Fasting and 
Mat. 4. 2.  Praying are the Two Holy and Mighty Hands, by which we may 
Mat. 17. 21.  cast out the greatest Devil, that neither He nor his Temptations may prevail against me, let me Watch, and Pray, and Fast. And do Thou, 
Mat. 26. 41. Heb. 2. 10.  The Captain of my Salvation, secure me in all my Conflicts, and Accept me in those Holy and Humble Services, which I desire to do to Thy Glory, and my Salvation. Under Thy Banner Lord Jesus let me 
Ro. 8. 27. ●hilip. 4. 12, 13.  fight, and by the Power of Thy Merits and Graces let me Conquer. And in the Holy Army of Thy Church let me keep, and her Heavenly Orders and Times observe; that Joining with Her Prayers and Fasts, my Devotions may have a Better Spirit, and Greater Strength, and found Moore Favour with Thee, who hast made Her (as my Dear Mother, so) Thy Beloved Spouse; And lovest that Duty best, which is done with Obedience to Her Laws, in Conformity to Thy Will, and Correspondence to Thy Honour. Lord let me so fight together with Her on Earth, that I may Triumph with Thee and Her in Heaven! Amen; Lord Jesus,  
Amen!    

Ember-Weeks Fast.  MEDITAT. upon Acts 13. 3. And when they had fasted and prayed, and laid hands upon them, they sent them away. 
A Fair Original for the Church's Emberss. These Deeds are Her Evidences. This Time Her Title. And these Ancient Day's Pleas for Her Holy Weeks. Her Commands are but Transcripts of Their Apostolic Orders; and Her Practice a Copy of Their Warrants made and signed by the Holy Ghost. And were it well weighed and considered, would be better obeyed, and not quarrelled at. Blessedness is the 
Joh 21. 15 Act. 20. 28  Best business in the World. Care of Souls the Greatest work of the Church. Nothing than of greater Concernment can be for the Children of God or Men, than to whom that high and holy Care is Committed, who are Trusted with our Salvation and Souls.  
Who should be, God tells us. Breasts that have Urim and Thummim 
Deut. 33. 8  upon them (Men of Ability and Integrity.) These are Gods Priests. Heads that take heed to themselves and to Doctrine. (Such 
1 Tim. 3. 16.  should be Christ's Ministers) That was writ in Aaron's pectoral; and This was read in S. Paul's Caveat. In the Baptists Commendation, both; He was a burning and a 
Joh. 5 35.  shining light. None that had a Blemish in his Eye or Hand, or any else might be a Priest to God, though a Son of Aaron. And 
Leu. 21. 17. & 2●. Heb. 4. 5. Act. 13. 2.  that's not all, To be Qualified; He must be called too, as was Aron, or separate to the Ministry, as Paul and Barnabas. Found, or made fit by God, in Ordinary or Extraordinary Calling; and by the Church Ordained. Consecrated by Holy and Appointed Hands. 
1 Tim. 5. 22. Tit▪ 1. 5.  All Knowing Men may not be; than every Intelligent▪ Person might be a Minister. All Godly Men must not; than there would be as many Priests as Saints. All of Understanding and Integrity cannot; than all of any Perfection could be in Priesthood. The Church is a Body; all Members 
1 Cor. 12. 14. Cant. 6. 10. Eph. 3. 15▪ 1 Tim. 2.▪ 15.  are not Tongue or Eye: An Army; All in it are not Commanders and Leaders. A Family▪ Every one is not a Master or Steward. Not▪ As it was with the Prophets▪ and their Sons, they did not go out, till they had their Mission and Commission; it was and must be with the Apostles and their Successors; Hands must be laid on, before they move in the Ministry. As they must be men Qualified, they are to be duly Chosen & Commissioned. No man must dare to Assume an Holy Office in the Church without their and He● Orders. So it was in Ours, and will not be well till it shall be. The Church's Rules are good. Testimonials for Life, Examinations of Ability, before Mission into the Ministry.  
And for this She requires the good Prayers of the People. And for their greater Efficacy Appoints 
Efficax est ●ratio prae●edente je●unio. Cypr. Mat. 9 38.  Fasts with our Prayers: Christ gives Her His Warrant, Pray to the Lord of the harvest, that he will sand labourers into his harvest. And is it ill to pray God to Direct and Prospero the Work, and Bless both them that are sent and sand? Or, is it unseasonable to do it at the Times of their Sending? Or unjustifiable to Set and Appoint such Times? And if Prayer than be good, is it worse for Fasting? or is it any Bar to God's Blessing to Fast and Pray, when we seek it? Or is this less Beseeming and Pleasing God, because it is a Solemn Fast? As S. Paul said of the men of Athens (though ours are not great Learned 
Act. 17. 22  men who most Except at these things) they are too Superstitious. They would not else raise such a Smoke of Obloquy against these Orders of the Church, and rake up so much Scandal, as if the Fire of Hell itself were to be found under Her Emberss. In this too Superstitious; and with that, Profane too. O what sad and fearful Profaneness is brought upon the face of the Church by a fond and vain Fear of such Superstition! Aaron's Priests turned out, and Jeroboams taken in. God's Order abolished, and Confusion admitted. As if His Calves were our Gods. Basest Men serve for Priests. Priests of Wood for Gods of Gold to those 
2 Chron. 13. 8. 1 Kings 12. 21. & 28.  who make Interest their Heaven, and Gold their God. The Church's Elect are the Time's Reprobates; and Her castaways the Ages Chosen one's. The Holy Army is Routed, no Ranks kept. Apostolic Order and Orders are both Broke and Damned. Ministers are unduly made by others, or of their own making themselves. The Land so spirited and Manner'd, and strange to what it was, as if we were not the same Nation. And the Church so Altered, so Confused a Chaos, as though we were of another Religion. Both so far from being Primitive and Apostolic, for Doctrine or Discipline, in Faith or Life, that we stretch Charity itself to call us Christian. And if the Spirit of Ataxie found not a Power to cast it out, shall in time (if not thrown into Atheism) be turned Heathen.  
O that our Usurpers would remember Uzza's Breach, for touching 
2 Sam. 6. 8 2 Chron. 26. 19  the Tottering Ark, when he was not a Levite! And Uzzia's Brand for Offering Sacrifice, when not a Priest! That the Good Care of the one did not shield his Body from Death; nor the Crown of the other could keep a Leprosy from his Forehead! O that all their Abettors and Receivers would 
Mat. 7. 15.  take Christ's Caveat and Character of such; Beware of them (as Wolves to the Flock) though they show in Sheep's clothing. And listen to S. Peter's Prophecies of 
2 Pet. 2. 1.  such, and the Prophet's Marks for these Pretended Men of God's Privy Counsel: The good Times 
Jer. 23. 22.  and Men, they have made us, Declare whether they be of God, or have Another Spirit than the Holy one to lay Hands on, their Heads and Hearts to be His Ministers, and not God's Apostles: O that all which fear God would lay this to Heart, and than not a few weeks, not four Times of the year, but many more, would put us to our Ashes and Emberss.  

The Prayer.  
O Lord Jesus Christ, who with Thy own Blood didst Purchase Thyself a Church, and by Thy 
Act. 20. 26. Eph. 5. 26.  Word and Spirit sanctify it to and for Thyself, and ordain a Settled and Sacred Ministry to Propagate & Preserve it in the World; & didst Thyself sand Apostles and Appoint 
Joh. 20. 21  them and their Successors to set apart Chosen men and Able for Thy Service, and the Salvation of souls to the end of the world: Hear all Prayers made by and in Thy Church, for the making and ordaining of such Holy and Necessary men: And let me bear a part in all those Devotions which are offered to Thee for that purpose, at such Holy Times. Thy Blessing be on all such Holy Hands and Heads. And from them, on all our Hearts and Souls. Save Thy Church for Their sake. Sand and save them in it for Ours. Save 
Isa. 62. 1. 7. Ps. 106. 23.  us all for Thy Names sake. By the Merit and Virtue of Thy Blessed Name, Jesus,  
Amen!    

Holy Dayes-Eves and Fasts.  MEDITAT. upon Mar. 15. 42. And when the Eve was come, because it was the Preparation, that is the day before the Sabbath, etc. 
THat Holy Feasts are God's Dues, is a Law Imprinted in Man's Breast, as well as Expressed in God's Book, and so writ both in His Volume and Epitome. That there should be Preparative Times to those Feasts, hath as much of Reason in it as Religion. The Mind must be Taken of from Worldly Matters, before it be Busied on Heavenly. The Heart cannot Attend both at once: And all is nothing which is done without the Heart. This is not obscure in the Gentiles, but clear in the Jews. For the Sabbaths, for the Passeover, for their High Days and Feasts they had their Parasceves, their Days of Preparation. 
Joh. 19 14. & 31.  And as we call our Great Feasts by their Names (Passeover, Pentecost) (not out of Jewish Principles or Inclinations, but upon wise and Christian grounds) To show the Things to be ours, and our Religion (bating Circumstance and Ceremony) to be 
Ut quod ipsi in figura, nos c●l●bremus i● veritate. Aug.  for Substance the same; Ours may have Eves as Theirs had Preparations. And, as the Church appoints, Fasts on those Eves. And I see not how They should be ill, if the Feasts themselves be good. And if none be so which are not by Divine Precept, Mordecai and Esther did ill to Command the Feast of Purim, and (which is 
Est. 9 29.  horrid to say) Christ Himself did not well to Observe that of 
Joh. 10. 22.  the Dedication. The use therefore is Justifiable and Commendable, where there is such Injunction. Especially in Things which Concern God's Honour and our Souls Health. And Consequently (besides the Bliss of Heaven) even our Blessing on Earth too, as it is here. For as to Honour God with our substance, 
Prov. 3. 7. Eph. 5. 16.  makes it flow, so, with the Treasure of our Time, makes it Come upon us. Never so well Bestowed 
Ro. 8. 18. Rom. 2. 7.  and laid out to Advantage, as for Eternity and Blessedness. When the Jews went from Home to God's Sanctuary and Service, He kept House for them. His Providence stood Sentinel at the Door, whilst They were in His Holy Camp. Sacred Worships prospero Commonwealths, and Holy Piety's do not Impair but preserve a Kingdom. Jachim 
a That is, He shall Establish.  and Boaz 
b In it is Strength:  were the Pillars of the Temple-gate. The Strength and Stability of Jury was to be seen in those Pillars, and got and gone to by that Gate. Did not Atheism turn Religion out of doors, it would be better both for the Church and the World. And God's Service would 
Jer. 17. 24, 25. Isa. 55. 2.  not be thought a loss of Time, but a Good as well as Holy Husbandry.  
For the great Feast in Heaven all on Earth is but one Eve: A Short Vigil to an Eternal Festival. And as the Four Advents are as an Eve to Christ's First Coming 
1 Tim. 1. 15.  to be our Saviour; so all other Festivities with that are but a Preparation to His Second, for our 
Heb. 9 28.  Salvation. They were as four 
Num. 10. 3  Trumpets sounded before the Solemnities of His Holy Birth. And These as so many Bells ringing us into our Heavenly Blessedness.  
Indeed our Holy Feasts on Earth do both Promote and Type our Joys in Heaven. And as Epicurus his Abstinences got him a better Gust to his Belly-chear, The Church's Fasts give our Souls a Holier Relish and Happier Digestion for the Spiritual Meat. They that will not Fight against a Holiday, should not Quarrel at an Eve. And when the Heat is over (if they do) will discover an Ill and Erroneous Spirit to have made and maintained the Quarrel to the prejudice and loss of much precious Time, if not Blood. And when we are to pass from earth, will found it no good Preparation to 
Judas v. 19  that High Passeover.  

The Prayer.  
O Lord, who Allowest and enjoinest us to Feast and Fast, both in a Civil and a Sacred way; what I may do by my own Appointment, what I must do by Thy, what I should do by Thy Church's order; let me not decline, but do, not Oppose, but Observe. Thee I do in Her and Them; My soul and self in Thee. For the more I serve Thee the more is my Blessing on Earth, and will be my Blessedness in Heaven. Day and Night if I cannot 
Luc. 2. 37.  with Anna in the Temple, because of my business and charge in my House and the World, yet Days and Eves let me keep; All that are Holy to Thee and in Thee: Since I am Redeemed to serve Thee all my Days, let me not deny Thee those Holy Hours; Since Thou wilt give me Eternity, let me bestow 
Luc. 1. 75.  my Time upon Thee. With a 
2 Tim. 1. 3 Act. 26. 16 Ps. 100 2.  good Conscience at all Times, with good Devotion on Holy Ones, daily and duly serving Thee; That when my last hour comes, I may by the Door of Death Enter into Life Immortal and Eternal, where there is 
Rev. 22. 5.  no Eve nor Night, but a Feast-day which lasts to all Eternity. So be it with me now, and to me than, I beseech Thee, Lord Jesus,  
Amen.     

THE HOLY WEEK Before Easter. Meditations & Prayers, UPON  

1. The Bloody Sweat, for Monday.  
2. Judas Kiss, for Tuesday.  
3. Caiphas' Prophecy, for Wednesday.  
4. Pilat's Sentence, for Thursday.  
5. The Doleful Cry on the Cross, for Friday.  
6. The holy Sepulchre, for Saturday.    

Advertisement touching the Holy Week.  
THe Devotions and Mortifications of all Lent were not little, but This Week became Exceeding Great 
Called the Great Week.  . It was held and kept as a Holy Time, but this as the Oracle in the Temple, (The Holy of Holies) was most Holy 
b Holy Week. . In it Devout Men not content to be Saints, strove to be Angels. So Careful of their Souls, as if they had no Bodies. So Mindful of Christ, as if He were their only Meat, and they had no Life but His Death to think upon. As Duty to His Father was His Meat, 
Joh. 4. 34.  Devotion to Him was theirs. His Cross their Table, and the Passion 
c Passion Week.  their Food. To which they had the better Appetite for what followed after (His Holy Resurrection and Communion) in His Easter and their Eucharist. The Church therefore spread all the Gospels before them which writ the Passion, that so by their Eyes and Ears it might better come into their Souls. That it was Acted and Represented as a Play to their Senses, I read not of old, Their Devotion was too full and free to need such Artifices. The Springs of Tears did so naturally flow from their Hearts, they used not such Pumps for these Holy Waters. In Conformity to Ancient Church, Ours, Each Day this Week (as fit and holy Fare) sets before her Children Passion- Epistles and Gospels. Serving our souls out of both Testaments, as it were with Two Courses. And in Observance to both (I hope without offence to any) I take some pieces out of them, all which will make our Minds more Intent on the Cross, and Perfect in the Passion. The Bloody Sweat was His Cross in Gethsemani, His 
Mat. 26. 38, 39  Suffering out of Golgotha, His Pro-passion, His former Crucifying, that's First. For the Latter in Calvary Judas Kiss made the Way. Caiphas' Prophecy tells the Cause. pilate's Sentence gives the Law for it. And Christ's Cry the Close to it. Now because the Sweat and the Kiss upbraided is only in St. Luke, The Prophecy in St. John, The Sentence and Cry in S. Matthew, not of choice to cross the Gospel of the Day, but of purpose to pursue those Particulars of the Passion, I was Constrained to that Change. With more easy pardon I presume because (though not that Order) I observe the Aim and Act of the holy Church and Week both, in each of them the Meditation is of what it is, or belongs to the Passion. Touched at lest, if not Handled in Every one.  
God make all our hearts Touched with It. Though what is said of S. Francis, we have not his Wounds printed in our Bodies, S. Ignatius his Impression will do well in our Hearts. And with Magdalene, to let them Bleed in our Eyes. I pray my Pen may prove a Lancer for such 
Joh. 25. 11▪  Wounds, and that no Eye which falls on her works may come of without some answerable Bloodshed. The Two holy Lessons of the Cross, whatever Pen or Tongue doth Teach, God grant us all to Learn, Moore to Hate our Sins, and Love our Saviour.   


Monday before Easter.  MEDITAT. upon Luke 22. 44. And his sweat was as it were great drops of blood, falling down to the ground. 
WHence is this, that in a cold 
Joh. 18. 18  Night, when others are Crowding to the Fire, my Lord is sweeting in the open Air? What Sweat is this which flows in such abundance from His Blessed Body, as if all the Parts in It were Doors, nay Floodgates to to pour it out, so that it runs and trickles down to the ground? What Die is it which turns it Bozra's colour, Blood-red, and 
Isa. 63. 1.  puts the Body all in purple, from which it flows and falls as drops or clods of Blood? Whence it is not, I can soon know, it runs not in a course of Nature; Season, Measure, Colour, all are Extraordinary in it. It was not the Issue of any Distemper in Christ; He bore all our infirmities in the 
Mat. 18. 17  Kind, but Personal ones (of His own) He had none. Was it some Conflict with another Body, which made His Spirit boil and burst out in Blood, as hath been seen on some lips, 
* Scanderbag.  when fired with Fierceness and Eagerness to Fight and Battle? Besides, that all His Limbs, nay His Pores, are Bloody Lips to speak His Anguishes. Here are none but Disciples, Friends, and Servants about Him. Did He like Jacob wrestle 
Gen. 32. 24. Hos. 1. 24.  with some Angel, and as He bled Tears from his heart, shed Blood & sweat, & Wept both, as if His Body had been turned all Eye for such Weeping? Not, All these Heavenly 
Mat. 26. 53. Lu. 22. 43.  Legions are at His Command, And One comes at this very Time to Comfort Him. Did 
Mat. 4. 11.  the Devil do Him this Distress? Enter Combat with Him again, and fight Him in a fresh Duel of Temptation? Not, that Field was fought and passed; and His and our Ghostly Foe utterly Beaten and Baffled in it.  
Thy Sin, O Son of Man, caused this Bloodshed; Thy Gild, this Sweat; That was the Sword, This the Fire, which made this Blood and Sweat. Adam sinned in a Garden, Christ there sweats for it. His Day-lust made this Night-sweat. Man's spirit was distempered in Eden, God's Body therefore is thus bedewed in Gethsemani. That we might not Burn and Fry in Hell, He thus Sweats and Bleeds on Earth. He Suffers this Horrid Agony for a Time, 
Lu. 22. 44.  that we should not endure a Hellish and worse Extremity for ever. So He was God's Holocaust, that we might not be the Devils Burnt Offering. Besides Gethsemani's Pains, Golgotha's were upon Him. Those Floods of Blood foreseen, made these Drops trickle. The Passion than to be Acted on His Body, was now Imprinted in His 
Mat. 26. 38, 39, 45.  Mind. Yea, what would than be upon Him, Mind and Body. The Gild of Sin. The Rage of Hell. The Wrath of Heaven. The Wretchedness of Man. Ingrateful Man, for whose sake all this was Suffered to Save him from that Wrath and Hell. Heaven, Earth, and Hell, all in Union to Afflict One (though God and Man) must needs make a Heavy Conflict, a Bloody Agony.  
A Bloody, but a Blessed one. For my Caution; Did He thus Sweated for another's Gild, and shall I not Bleed for my own? If instead of the pains of Repentance, I take pleasure in Sin, will 
Rom. 1. 32. Luke 13. 15. 2 Pet. 2. 13.  not this cost me my Life, my Soul's Blood? Yes, but for my Comfort; If I be Contrite, and by that put into a great Agony of Spirit, 
Ps. 51. 8, 17. & 147. 2. Isa. 57 15, 1●.  I may come out, and must hope I may, by the Virtue, and under the Conduct of this Agony of Christ. And be not (for His sake) a Cruel Judge, but Compassionate Brother and Friend, to any Soul Christian, in the Horror and Sweat of an Agony. And be Constant for Christ, to the last drop of Sweat and Blood, be it in a Natural, or by a violent 
Rev. 2. 10.  Death. A Drop of His is more 
Act. 20. 24 Etiamsi me millies rependero, quid sum ego ad Deum? Bern.  than a Sea of Thy, shed all thou hast for Him. Though life with it fall to the ground, and every drop were a Several life.  

The Prayer.  
O Lord, whose Sweat did drop as Blood to the ground, to Sanctify 
Gen. 6. 11.  what I had Defiled, and Satisfy for what I should have Suffered, and didst at Thy Passion for my Sin and Sake, not Drop, but Pour out Thy Blood: I beseech 
Heb. 9 14.  Thee by the Bath of Thy Blood, Heale all Sinners and Guilty Souls, 
Rev. 2. 7. ●  and by the Balm which dropped from Thee (the Tree of Life) Cure 
Heb. 12. 24. Heb. 2. 17.  and Comfort all Sad and Wounded Spirits. And mine, which is or should be wounded for my Sins. O Thou merciful High Priest, more Holy and Happy than Aaron or Melchisedech, let Thy Bloody 
Heb. 7. 26, 27.  Sweat, as a Precious Ointment on Thee our Head, descend to the very 
Ps. 133. 2.  skirts of thy clothing (all that call on Thy Name) Especially those Feet of Thy which lie as low as Hell in their Sins or Thoughts; That if they see the Flashes they may not suffer the Flames of Hell. And when their and my last hour shall come, and Death drop the cold Dew upon my Cheek, O let Thy Bloody one than fall by the hand of the Holy Ghost, from my Brow and Face to my Breast and Heart. Lord wash me in It and Thy Blood; Head, Hands, and Feet: Other Ceremony I ask not, This Extreme Unction 
Joh. 13. 9 Zach. 13. 1 Luc. 2. 29, 30.  I beg: Give it me Thou Blessed Physician of my Soul, Dear Jesus!  
Amen.    

Tuesday before Easter.  MEDITAT. upon Luc. 22. 48. Judas, betrayest thou the son of ma● with a kiss? 
CHrist was A Son of Man, because God cannot Die, and He must that will save us; so He 
Heb. 2. 14.  was a Son of Man for His Passion. And God as (naturally) He hath no Blood, so no Bowels neither, and therefore by the Sensible Experience of Flesh and Blood, knows not what it is to be Tempted 
H●b. 2. 18.  and to Suffer, and so Christ was a Son of Man for our Compassion. The son of Man He was; because never man came so into the World. By the Conception of the Holy Ghost, Through the Womb of a Virgin. And never 
Luc. 1. 3● 35.  such a man was in the World, because He was True God as well as Man. 
Isa. 9 6.  Yet (though so Pure, so Good, so Godly, God-man) He is Betrayed. The best Prince and Person on Earth is not privileged from Treasons. David the Father, and His Son (The man after Gods own 
Act. 13. 22 Joh. 1. 18.  heart, and from Gods own Bosom) both have their Traitors. But who was Christ's? A Professed Foe, a Pharisee? Not, A Disciple, a Domestic, In High and Holy Office. One of the Twelve Patriarches 
Mar. 14. 10.  of His (Elect out of Mankind to Propagate and Govern the whole Christian World) He an Apostle, and His Treasurer of the Twelve. He was the Brute to this Holy Caesar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Judas, 
Joh: 12. 4, 6.  betrayest thou? What moved Him to this Horrid Act? Malice? He quits himself of that; Not, it was Money. Millions sure? Not, poor Thirty pence. Money, 
Mat. 27. 3. Tim. 6. 10  the old  of Men, and Mother of all their Mischiefs. Avarice (which turns Man Devil) makes him go with Temptation to them, before they bring 
Luc. 22. 4.  it to him, who were full of Hellish rage against his Lord. The 
Psal. 2. 2.  Devil entered into him, & so he becomes both tempted and Tempter. 
Joh. 13. 2.  He tempts Temptation. Lord deliver us from this Devil of Devils! The Root and Parent of all ill. Avarice! It will Betray our Soul, our very Saviour. But how? The Bargain is as basely sealed as made. With a Kiss. The humble Sign of Allegiance? The 
Psal. 2. 12. 1 Pet. 5. 14  Holy Seal of Love? Is this the Mark of Treason? With a Kiss, and Hail Master in his Mouth, doth he give them Livery and Seifin of His Lord? No news for Kisses to be as the Instruments and Conveyances of Wantonness, so the Trains of all Wickedness. 
2 Sam. 15. 5.  Absalon Kisseth Israel into Rebellion. Joabs' Murder is covered with 
2 Sam. 20. 9  a Kiss. It is the Box of the Poison, the Sheath of the Poniard. But never such a Treason, never such a Kiss as that of Judas; because never so Great a Person as Christ, so Good a Lord as His Master! so Fond, so Mad a Contract, as for a little Money to cell what is better than the whole World (a Soul) and what is greater 
Mat. 16. 26.  than all the Souls of the world (a Saviour.)  
What is the Issue of this? He 
Mat. 27. 3.  doth Repent, Confess, Restore. He that goes not so fare in Holy Penances, doth not Reach Judas: But he Despairs, and Dies unreformed and Desperate. He that goes not further, doth not overtake him. In that he did undo and outdo himself. Not only Betray but Murder his Saviour. And in this outstrip the Jews, mischieving not the Manhood, but Godhead of Christ. To the loss of his own, and all the Souls of the World in Him. For without a Saviour no Salvation. And if any Sin be Superior to His Saving Power, He is not God, He is no Saviour. So ended Herald So end not Thou. Thou Christian (A Disciple of Christ) be not a Judas to thy Lord. Betray not His Trust, in Doctrine. 
1 Tim. 1. 11. 2 Pet. 2. 2.  His Authority, in Discipline. Cell not Souls for Gain, His Members for Money. Do not Cell nor Buy His Patrimony for Pence. Barter not thy Interests in Him for what is offered. If such a Jew be never such a Judas.  

The Prayer.  
O Lord, who hast given me to see an Age wherein is so much Treachery to Thy Holy Truth, Authority, Honour, Laws, Servants, Service, Church, Christian Lives and Souls, that not to be some ways an Iscariot, is to seem an Idiot. Preserve my heart from a faithless Spirit. Whatever my Trust, whoever my Lord is (so not Cross to Thee and against Thee) let me be True to Him and It; As it stands with the will of my Great Lord, and Thy great Trust: If not, let me not so run from a petty Treachery, as to fall into the greatest Treason. As I dread Thy Traitors End, let me abhor his Sin, and fear his False heart, as I quake at his Bowels. Let neither Joabs' Bloody Kiss, nor Judas ' s, come from my lips. In the Black Band against my Sovereign and Saviour (my Lord and Friend) let me be neither Chief nor One, Captain nor Follower. True let me be in all things to my God and my Lord, and to my Friend (in right) that I may have the love and praise of both. And that a false heart be not in me, keep Covetousness out I beseech Thee, which for Thirty pence will betray Soul and Saviour. Keep it from me, and me from it, Lord Jesus.  
Amen.    

Wednesday before Easter.  MEDITAT. upon John 11. 50. It is expedient for us, that one should die for the people, and not the whole nation perish. 
THis is Caiphas his Prophecy, and our Wonder. Both for the Mouth and the Matter. He thinks Mischief, but speaks Mercy. His Spirit is not below a Devils for rage at Christ. His Tongue is above an Angels for Excellency. His Heart conceives a Murder, the blackest that ever Heavens saw. His Mouth brings forth Oracle the Happiest that Earth ever heard. So Good and Great is the Providence of God All Hands are made to do His Work. All Tongues to speak His Mind. To Punish Israel Nabuchadnezzar is 
Jer. 29. 9  His Sheriff. To Proclaim The Redemption of Israel, Caiphas is His Herald. One is God's Sword, The other His Trumpet. Neither minds what he does or speaks; But He, the Destruction of God's People, to advance his own Dominion; And This, the Death of Christ, to Satisfy His Indignation. Thus whilst they do their own Bloody Wills, they serve Gods Holy One. And whilst they follow their own Cursed Ends, pursue His Blessed 
Act. 4. 28.  Interests. And when they neither know nor think of God, promote His Glory.  
A Comfort to us to think, that if God will have a Business done (be it of Justice or Mercy, to a Person or Nation) He can press the Hands and Tongues of all (even His Enemies) to do Him and us any Service. If an Embassage to be Delivered, an Expedition to be made, he never wants a Tongue or Hand. But what's the matter Caiphas speaks? An Expedient the greatest that ever was, for Saving the World; and the strangest, that Death should bring Salvation; so he Prophecies; It is expedient that one should die. But who? A guilty one Suffers for himself. A guiltless one should not Suffer for the Guilty. Die one must, that's sure. All sinned in one, therefore All or 
Gen. 2. 17.  One must die. But must the Kind of Man suffer for the Particular Sin of One? Yes, unless One can be found who will and may Suffer for all the Kind. Who will; for by Consent he may, who by Constraint should not, if Innocent; Who can; None therefore of the Guilty Kind. They are to die on their own score. Their Death will be no Discharge to Others. How than shall One be Not guilty, and Die? There's the Mystery, He shall die as a Surety, not as a Principal. For all Gild Imputed, for none Contracted. Here's the Mercy; There was no man fit for this on Earth, therefore It doth fetch one from Heaven. The First Man, The Malefactor was from 
1 Cor. 15. 47.  Earth (Adam) The Second Man, The Mediator is The Lord from Heaven (Christ.) So the Business is Blessedly Reconciled. One that 
Ps. 85. 10.  Dies, Saves; and one not Guilty Dies; and one (Himself Innocent) is made (for others) Guilty. A great matter it was to found such a Man, and mighty it must be for which He is found. So it was, That the whole nation should not perish. That's poor, the whole World else should. What Die? That's Pity: Be Damned. Once and Ever Perish. Body and Soul; (both which Sinned) both must Die. Man in both; every Body and Soul. Better One die than All, than Unity. Especially if All shall live by the death of that One. And He do not for Ever, 
2 Cor. 15. 22.  but for a Time die. To find this Man, this Means of Saving, is a Wisdom which the Heads of 
1 Cor. 1. 24. 1 Pet. 1. 12.  Men and Angels United and Met at Counsel, could never so much as Imagine. It was Gods Expedient, His Love, called the Council, Love above all Example. Justice pleads, All deserve 
Joh. 3. 16.  to die. Mercy moves some Means for them to live. Wisdom finds the way for One to die for All. And Love of Christ beyond all Extension, goes it, and is 
Eph. 3. 19  That One.  

The Prayer.  
How shall I sufficiently praise my God, or Love and Serve my Lord, who when I deserved to Perish Eternally, did Save me; and for that End, Suffered and Sent His Son to die, who came to do and suffer That for which He was sent? Give me, Dear Lord (that gavest me Thy Blood) Thy Spirit, some of that High and Holy Spirit of Love. Infuse into my Redeemed Soul, that I 
Eph. 3. 19  may comprehend with all Saints what is Thy, and Exceed Angels with mine. And as They, let me serve Thee. Not Thy Providence, as the most wicked men and Devils do, and must; but Thy Holy Pleasure, as Thy best Servants do, and should. Give me not Nebuchadnezars, but David's Hand for Thy Service. N●t a Caiphas, but Peter's Mouth for Thy Glory. Not a Jehu's Heart, but a Job' s for Thy 
2 Chron. 25. 2. Job 1. 8.  Holy Interests. Since one way I must, let me serve Thee the Best. And if not better, O let me not pin and put my Ill Acts and Wills on Thy Heavenly Purposes and Decrees, jest whilst I seek to Diminish my Gild, I Double it. Once making myself to offend, and again, because I make Thee; yea, more and worse than Twice offending, because I so make Thee Principal, and myself but Accessary. Lord let me not Love myself, Excuse myself, Serve myself so of Thee, but love and serve Thee uprightly and eternally, for Thy Inestimable and Infinite love in Jesus Christ our Lord,  
Amen.    

Thursday before Easter.  MEDITAT. upon Mat. 27. 24. I am innocent of the blood of this just person, see ye to it. 
THat Christ should be Clear of all, both Crime and Fault, was Necessary; else He would not be, but need a Saviour. He was so, Nicodemus sitting on the 
Joh. 7. 51.  Bench, and Pilate at the Bar. A Jewish Justice and Caesar's Judge is His Witness. Why what evil 
Mat. 27. 23.  hath he done (that is Capital and worthy a Cross?) Nothing worthy 
Lu. 23. 15.  of death is done by Him. And Herod doth witness the same with the Judge. No cause to Condemn Him. I found in him no cause at all. The Jewish Jury have 
Lu. 23. 1●. Joh. 19 4.  the Malice to Accuse Him, but the Heathenish Judge hath not the Conscience to Condemn Him. Not only by the warning of His Wife, who sent her Dream from 
Mat. 27. 19  her Bed to his Bar, but upon perusal of the Evidences against Christ, in all which he read no Gild, but great Rage against 
Lu. 23. 23.  Him. And plainly saw and said, it was no Ill of His, but their Envy 
Mat. 27. 18.  that Delivered Him. Envy and Malice, they were the Evidences which the Great Accuser in 
Rev. 12. 10.  them produced to gain His Blood and Their Souls; Of Gild, in Him there was none, of this in Them there were all Evidences. And after Proclamation of Christ's Innocency Thrice made, An Appeal to their Breasts (but to no purpose), A Tender of Release (but not Received), When he 
Joh. 19 39  saw nothing but His Blood would serve, to satisfy their Importunity 
Joh. 19 13  and His Popularity, and a Dread of Caesar more than God; With Crucifying of Conscience, and Contradicting in his Sentence, he gives up the Lamb of God to their 
Mat. 27. 26.  Bloody Hands, to be Scourged and Crucified. But Enters first His Protestation, that the Blame and Blood should be Theirs, He was Innocent. And Signs this with 
Mat. 27. 24.  the Ceremony, and Seals it with an Imprecation, and washing his Hands in Water as clear of that Blood, bidding them Look to it.  
But if Christ be a just Person, is he that Condemns Him innocent? If His Hands give away the Blood of the Guiltless, can a Sea, will a Basin of Water clear Him? Not; nor Judge, nor Jury, neither of them were clear. The Gild (as wished) was upon their Heads, and sticks to this day 
Mat. 27. 25.  on their Children. Not a speck (as some say) in some part of their Bodies, but all upon their Heads, as appears in the Body of the Nation. The most Loathed and Confounded People that ever was on God's earth (now for sixteen hundred years) from that to this, nay or before that day. And it clavae as fast to pilate's hands; who by the just Judgement of God fell first from Caesar's favour, thence into Exile, and there on his Sword; Christ's unrighteous Judge, and his own most miserable Executioner.  
God keep all Concerned from pilate's Blood and Conscience, The Judge of Rome and Jury at jerusalem. As the Judge's Skin, His Blood should terrify the unrighteous from such Verdicts and Sentences. A fit Sign to be hung up and seen in an Age full of pilate's, Jews and judasses'. His Sword should be a Shield from all such Judgements. Learn justice by His 
〈…〉 te justitiam mo●iti, etc.  Bloody Body, and Damned Ghost, and Despise not Godliness. If Conscience cry Innocent, for Applause or Fear, pronounce not Guilty. That doth not Abrogate or Extenuate, but Aggravate the Gild, the Plea of the Time, to think well, though we do otherwise, To have Principles for Right, but Practices with the Time, is a poor one on which to put the great Case of Salvation and Cause of Eternity. It is to say, We do ill against Light, the Check, the Cry of Conscience; That is, we have none, or no better than pilate's. And if not so good, a worse.  
And God give us all Prudence and Providence. Every judgement proves not a Gild. A Massacre is not Evidence enough for a Malefactor. 
Isa. 53. 4.  Not, To show there is a 
Phil. 1. 28.  Bar to come, Such Dooms and Acts are suffered by God, and passed at men's Tribunals. The Pilate-Judge must stand at the Bar, and the jewish jury hold up their Bloody Hands, when the Butchered Innocents' shall sit on the Bench, and He be their Judge, whom they Condemned and Executed. Be patiented therefore brethrens 
Jam. 5. 7, 9  to the coming of the Lord, behold he stands at the door, that fell at the bar. Who when he suffered 
1 Pet. 2. 23  threatened not, and Cursed not when He was Condemned.  

The Prayer.  
O Lord, who wast at once pronounced Innocent and Condemned to the Cross, by Thy Appointment so suffering and ordering it that we might be Acquitted at the Great day of judgement; I Adore Thy Providence, and Implore Thy Grace, That I may be a Just judge at the bar within me, and not clear Gild, and let Goodness go to the Sword (Christ instead of the Flesh to be Crucified.) And without, let me Grieve to see an Innocent Sheep doomed and sent to the Shambleses, but not wonder, since it was so with Thee, The Lamb of God. Make me fearful to have a Hand in such guilt of Blood, and careful to have no Finger in their hand, who to satisfy their own or others lusts, forbear not to Condemn and Crucify a Saint, and in him, thou, their Saviour. 
Act. 9 ●.  Especially against the light of Reason and Conscience, let Pilat's Bar be a Pulpit, and his Breast a Sermon to preach better to me; and his Blood and Sw●rd fright me, from all such hypocrisy and Villainy. Let me make use of his Reluctancy, to see mine a sign not of Grace but Gild, if it check, but do not cure my iniquity. From Pilat's Blood and Judas Bowels deliver me, Dear Lord Jesus!  
Amen.    

Good-Friday, or Passion Day.  MEDITAT. upon Mat. 27. 46. My God, my God; why hast thou forsaken me? 
THe most bitter Pang of a most painful Passion. The last Cry before Dissolution. A Cry which makes Heaven Tremble, 
Mat. 27. 50.  Earth Shake, The Sun dark at Noonday. Angels Amazed, Devils Affrighted, Men Astonished. The Grave give up her Dead. The Temple tear her Veil. Rocks to rend, & all Hearts (unless harder.) Whose is it, what will it, whence 
Lu. 23. 48.  comes, whither tends this woeful Cry? It is the Cry of one as a Man of Forlorn hope hanging betwixt Heaven and Earth, as a Spectacle to Men and Angels, at once Despised and Deserted by both. Is it thy voice, O son of David? Yes, even Thy, O Christ 
Mar. 15. 39  the Son of God  
But if His, how is He, how can He be forsaken? Can God desert His Son Himself? Though Man did Tear His Soul from the Body, did God Take away His Eternal Spirit from the Soul? 
Heb. 9 14.  Was the Divine Majesty in Him Deposed, The Human Nature Dispossessed of that which was Divine? Not, it was not, because it could not be in Christ. He was ever God's Son, He was ever Himself, God. And since He did Assume Manhood, His Godhead was never severed from it, nor It from His Godhead. The Hypostatical is an Eternal Union. God since once, was ever with Man, and 
Mat. 1. 23.  the Godhead with God. The Desertion than was a Suspension of Comforts, not a Separation of Natures. God did withdraw the Influences and Assistances of Divine Power in His Passion, not Departed from His Person. An Exinanition there was, not an Extinction. 
I hill. 2. 8.  Man was left by God, not bereft of the Godhead. It was at present laid by, it was never lost. Nor was He further forsaken. But why so fare, Thou Dear One of God? A Guilty Earth, & Angry Heaven, & Busy Hell, brought this Woe to Thee & Cry from Thee. That I should not be forsaken utterly, Thou didst Suffer this Extremity. Thus Deserted for a Time, that I should not be Damned to Eternity. That I might not Roar in Hell, Thou didst Cry on the Cross. The chastisement of our peace was upon 
Isa. 53. 56.  Thee. The Lord laid on thee the iniquity of us all. And now the full load of a World of Sins and Sinners was laid on Thy Soul, and this caused the Cry. That which made Thy Sweat in the Garden, makes Thy Cry on the Cross. There the Cross was in Thy Spirit. Here Thy Body is on the Cross, and the Soul in the Body, One was at Gethsemani, Both are Crucified at Golgotha. The soul is made a sacrifice for sin. The 
Isa. 53. 10.  Body Exposed to the Rage of Earth and Hell, for Sacrifice. This broken, That bruised, nay so Torn and Mangled in pieces with Pains, that her Wounds so much exceed the Body's, as God's Wrath is above Man's, and all our Sins more than their Thorns and Nails. The Blood cries them to be insufferably Great. Thy Cry speaks them to be unspeakable Sufferings. And yet not the proper pains of Hell. It is Simplicity and Blasphemy both, to make God in Hell, or Hell in God. Hellish they were, that is, most Extreme. And Hellish they were, that is, Sufficient Expiations to Save us from Hell; but Hells they were not. Nor for Time; because Temporal and short; Nor for Height, because nor Worm can By't the 
Mar. 9 43.  Breast of God, nor Fire Burn His Body. Such are not Infernal and Eternal Pains. The God of Heaven did not, could not suffer the Pains of Hell. And as in greatest Extremity and Discomfort He calls God His (My God, my God) words of Hope, which show God to be His Father, and Him to Believe in God as His Son; So He was in it, as Before it, God as well as Man. And as both, 
Luc. 1. 32. 35.  The Son of God.  
This was Thy Cry to God What is this Cry to me, O Christ? Shall it not Cry me to Contrition for my Sins, which 
Zach. 12. 10.  caused Thy Sufferings? Shall it not Cry me to Consolation, in my 
Heb. 12. 3.  Spiritual Distresses and Desertions? for all Complaints and Conflicts of Soul (though I be but a broken Reed, a smoking Flax) in the very Extremity of my Bitterest Agonies (if I be Contrite) Thou mayst be, Thou art my God. Shall it not Cry me to Compassion, if I see 
Heb. 2. 18.  any Crucified Soul or Body, and hear them for their pains on the Cross so to Groan or Cry? Shall it not Cry me to courageous Resolution, To do, to suffer any 
Act. 21. 13  thing for Thy Sake, and (as Peter said at first, and did at last) Never Deny Thee and Thy Truth and Cause (though all else do) whatsoever I suffer? Shall it not Cry me to Congratulation to God who suffered it in His Son, To the Son, who suffered it Himself, with a voice of Praise, and cry of Thanksgiving? Shall it not Cry me to a Heavenly Confusion, To an Exinanition and Emptying of my Heart of all Affections save what will serve me to Embrace and Bewail my crucified Love, 
Amor meus Crucifixus est.  my crying Lord? Shall it not cry me to Devotion, This day, that hour of the day, and (as I can that minute of the Hour, to commemorate this Cry with Compunction, to bleed my Heart in my Breast for Him that Bled on the Cross? To shed Tears for His Wounds, Sighs for His Cries, and show Affection for His Pains? Fasting and Praying, and Repenting for my Sins? And if I neglect this Cry, or the Cause (my Sin) and frolic it, and Jew-like feast myself This Day (this very Day) doth it not cry me to Consternation? When Surety Cr●es, shall not Principal Complain? 
Heb. 7. 22.  And what shall Redem my Soul from Sin and Hell, if He be not my Surety? And is that the way to have Him mine, to Affronted His Church and Himself by these Neglects of His Passion, and Contempts of Her Power? O Christ Cry from Heaven, and Rend their Hearts with Horror for disregarding Thee so much, who are not more Holily and Humbly moved at Thy Cross and Cry.  

The Prayer.  
By Thy blessed Breath on the Cross at Thy last Gasp, by the bitter Cry uttered with that last Breath; Heal me O Lord of all my Infirmities, and Quicken me in all my Distresses and Agonies of my Soul or Body, in Life or Death: Be thou ever my God & Father O Lord my God. And be thou ever my God & Saviour, O Lord Christ. And let me ever be Thy true Child and Servant, on or of the Cross (living & dying) let me be Thy for ever: Sin let 
Ro. 14. 8.  me hate as the Devil, and fear Gild as Hell; Bewail and Abhor myself for it: And in Thy Heartsblood and the Breath of Thy Mouth, see it to be black above both. But let not Despair in any Ill make me Quit all Interest in Thy Goodness, which will turn my Heart Hell, and my Spirit Devil. Thy Cry, let me ever hear with my Ears, and let into my Heart; And when my Guilts cry loudest against me, let me see and believe Thy Blood above their 
Heb. 12. 24. Acts 2. 36, 37.  Cry, and Thy Cry above all Clamour of Gild of Man's, yea even Thy own Blood. Thy Unspeakable Love and Insufferable Torments to save my sinful Soul, let me ever have and hold in Mind and Heart: Melt my Soul, O Jesus, with that Fire of Thy Love; and by Thy Holy Spirit blow up the poor Spark of Devotion in me, that it may break out into a Flame of Praise from a holy Fuel and Fire of Zeal for Thee, who didst take with my Sins, my Griefs on Thee, and for them didst cry out thus bitterly! For Thy sake, O Dear Saviour, let me have a Tender care and heart to all such Cries and Criers on the Cross; especially from the Broken 
Pro. 18. 14  Bleeding hearts of wounded Spirits. Them that so Cry, Hear Thou, O Christ, and Heale! yea all, both 
Ps. 147. 3.  Sorrowful and Sinful Souls! And by that Pure and Powerful Spirit of Thy, which out of a Chaos made the World, out of their 
Gen. 1. 2.  Confused heaps of woes and sins Raise up their Comfort in Thy 
Isa. 18. 57 19  Pardon, and created in them Thy Peace. For Suffering Thy Cross let me cry as Thou didst in the Garden, Not my will, but Thy will be 
Lu. 22. 42.  done. In all my sufferings for Thee make me Remember what Thou didst Cry on the Cross. Eloi, Eloi, Lamasebacthani, My God, my God, why hast Thou forsaken me? Let me never forsake Thee, that Thou mayst never forsake me! Though Thou dost forsake me, let me cry My God, my God my Interests 
2 Chron. 15. 2. Heb. 13. 5.  in Thee let me never forsake, O Christ!  
Amen.    

Easter-Even, or Saturday Fast.  MEDITAT. upon Mat. 27. 60. And laid it in his own new tomb, etc. 
JOseph of Arimathea was a Ruler of the Jews, yet a Disciple 
Lu. 23. 50.  of Christ. But a Night-one, for 
Mat. 27. 57  fear of his fellow-Rulers. For by a Law (which their Malice made 
Joh. 19 48.  against Christ) all was one, To be Excommunicate, and to own Him. 
Joh. 9 22.  His Vote was not for Christ's 
Lu. 23. 51.  Death, but against it. He knew Him an Innocent Man, and believed Him the Messiah. He had no Heart for that Bloody Deed; nor Finger in it. He Consents not to the black Doom or Fact. But when he saw it was done, and Christ dead, Continuing the Duty to the Deceased which he had to his Living Lord, and Quitting 
Mar. 15. 43  all fear, when there was cause for most, He goes to the Judge and begs the Body with boldness. And having his Boon, doth all 
Mat. 27. 59  Honour to the Body▪ Wraps it up in clean linen (fit for so White a Corpse, but not so pure) and puts it into his own Grave (not good enough at all for his Lord, but in many things suiting to a Saviour) Hewn out of a rock▪ For the Stone cut out of the Mountain. Not Ashes committed to Ashes, but a Rock to a Rock. A Grave untouched, 
Dan. 2. 45.  for a Body undefiled. Wherein never 
Lu. 23. 53.  man lay; for God to lay-down his Head in. In a Garden, where 
Joh. 19 41  Mankind was lost, for Him, by whom the World was saved. In the Sepulchre of Another, for He had no Sin of His own. If He give us His Life, well may we lend Him our Grave. And when the Ransom of ours cost Him His Blood, take Care and Room for His Burial. His in our Grave▪ Not, rather ours in His Sepulchre. There our Sins are blessedly Buried, never to Rise up against our Souls. On His Cross they were Slain. In His Grave they are Buried. 
Col. 2. 14. Rom. 6. 4.  Nay There our Graves are Triumphantly buried with our Sins. The Victory was got by His 
1 Cor. 15. 55. Act. 2. 24.  Death, and Celebrated in and over His Sepulchre. That took His Holy Body Captive, but soon lost the Conquest. In Him and in us too, for whom He was both Dead and Buried. So that now we may both Say and Sing, O Death where is thy sting? O Grave where is thy victory? The Serpent is Bruised, The Den is Broke open. The Two great Bodies of all Man's Mischiefs (Sin and Death) are both Baffled and Buried, By the Blessed Body which was on the Cross, and in the Grave. Wretched man that I am, who shall deliver me from this (or that) body of Death? Blessed 
Ro. 7. 24.  Lord that Thou art, Thou art my Saviour from them both! I thank God through Jesus our Lord 
Ro. 7. 25.  (for the one) And thanks be to God who hath given us victory through our Lord Jesus Christ (for the other) 
1 Cor. 15. 57  Blessed for ever be God and Christ our Lord for Both.  
Now the Flesh hath lost her Life. And Sin in that his Throne. And Death with it, his Sting. And the Grave (with this) his 
Rev. 1. 18.  Power. And Hell (with them) her 
Heb. 2. 14. 1 Cor. 5. 17. Ro. 4. 25. 2 Tim. 1. 10.  Keys. And the Devil withal, his Sceptre. All went in with Christ into the Grave, and if He Come out, All is Conquered for us, that was against Heaven. All that belonged to Hell is Buried. And something which sometime belonged to God too. The Seventh Day, wherein God before was Weekly Served. The Sabbath went in with the Lord into His Grave. The Day on which He did entirely rest in it, to show that the Lords Day was to Rise in the room. And therefore the Jews Feast is made the Christians Fastingday. And indeed with as good Reason as Devotion; as all the Time of His Passion on the Cross, so His lying Dead in the Grave was a Doleful Time, & made a Mournful Day of this. Till Joy came in the morning, the Sufferance of This was, and the Remembrance of it is as a Bitter, & therefore Observance 
Post Sabbata tristia felix irradiat dies. Hier.  by a Fast fit, as many Christians kept and keep, This Day. But though sad with the Thoughts; every thyself, O my Soul, with the Spoils of the Grave! Take out the Lessons and Comforts which lie in Thy Saviour! If Poor, be Patient; Christ had not so much Land as to set His Foot on; Living, no House for His Head to rest; Dead, no 
Mat. 8. 20.  Grave for to lay His Body in. If Penitent, be Perfect: When the 
Gal. 5. 24.  Body of Sin (as His) is Crucified, out of Sight, out of Reach with it, let it be buried. And because 
Rom. 6. 6.  that was the Body which brought Christ to His Cross, to His Grave, to the Scaffold to the Tomb with it, out of thy Heart, under Foot with it. And than, if Death come, Dread it not; If the Grave appear, Grieve it not; Its Conquered, nay Converted, from a Pit of Horror to a Bed of Rest. The Entry to a present Bliss. 
Rev. 14. 13. Joh. 5. 29.  The Door to a future Resurrection. The Bound of all Ill, and Beginning of all Good that can be. Prepared by Christ's Body, perfumed with His Odours. The Place where our Lord Himself lay. The 
Mat. 28. 6.  Pillow on which He slept; lie 
1 Thes 4. 14.  down in Peace in and upon it; it's thy Saviour's Bed. His was made of our Grave, ours is made in His; Both lie down and sleep in one and the same Bed, of the Grave. Lord let me live to Thee, and die in Thee, and be buried with Thee, that at the Last Day I may Rise to Thy Throne from my Bed.  

The Prayer.  
O Dear Lord and Saviour, wh● for my sin and sake waste content to be Crucified and Buried; To Hung (as a Malefactor on a Cross) and be laid (as a Guilty Man) in a Grave: Let me Admire the Humility of my Lord, and Adore the Love of my Saviour! Let me Abhor my sin which brought Thee to a Sepulchre, and not Dread a Grave, since Thy Body was Buried. Let me Carry Thy Cross, and Go to Thy Grave, and Sleep on Thy Pillow: And that I may Die with such Comfort, let me Live with all Care, to yield to Thy Yoke and submit to Thy Sceptre. That I may sleep in Peace, and Rise to Thy Kingdom. Let Thy Grave and mine be often before me, that I may so Live and Die. So let my Woe be buried in my Grave, and my Sin in Thy, and when my person is Dissolved, 
Phil. 1. 23. 2 Cor. 5. 1  let my Soul be Revived in Thee, and by Thee, and for Thee, and with Thee, Dear Jesus, Amen!    
So end the Holy Fasts.   

And thus ends the First part of these Meditations and Prayers upon the Holy Feasts and Fasts of the Church.   

MEDITATIONS AND PRAYERS UPON The Sacraments, and other Sacred and Weighty Subjects, Penitential and Preservative against Sin and Change, Cordial and Preparative, In Sickness, and for Death.  
THE SECOND PART.   


Of  
Holy Baptism.  
Holy Communion.  
Holy Estate of Marriage.   

Of  
Gild of Sin.  
Judgement on it.  
Pardon of it.   

Against  
Falling from Truth.  
Falling from Goodness.  
Fickleness in Faith.   

Of  
Jobs Consumption.  
David's Ulcer.  
Hezekiah's Plague.   

Of  
Holy Simeons Release.  
S. John's Rest.  
S. Paul's Preferment.    

Advertisement touching the Aim and Use of these Devotions.  
HAving served Thy more Solemn Devotions in the Holy Feasts & Fasts of the Church, these are prepared to Attend Thy Soul in thy Ghostly Affairs and Needs, upon other Occasions. And that is done from the Font to the Tomb, from thy First Birth to Spiritual Life, to thy last and great Birthday to Eternity. Baptism should have an Influence upon all Thy life, and will have a good one, if thou Remember it to be thy High Birth to all Honour, and Bond to all Holiness; so that for shame to Thy Birth, and fear of Perfidiousness, thou should and must be Godly. Than when Age comes (as Church Allows) Thou that hast kept thy soul clean from thy Christian Cradle, art Invited and Admitted to Holy Communion with the Church at Christ's Holy Table. If Married by Her Order thou must, if Single, thou mayst. And art Directed How to Guide thyself well in the way to that Estate, if thou go it, and to Carry thyself Christianly in it. In what Estate soever thou art after Baptism hath washed thee from Original Gild, before the Communion and after too (in or out of Marriage-life) Actual sin thou wilt have, and Mortal it may be, so thou art served at thy Holy need, with that which all thy life is needful, The Penitentialls. One of which shows the Gild of Sin, another the Process against it, and the third, the Pardon of it. And all will lead thee through the whole course of Repentance (for the Ground, Growth, and Fruit.) In the Cause, Act, and Issue of it. If Raised by it from lying in sin, thou meet, as thou mayst, in these falling and s●aggering times, with Seducing Spirits which will push at thee for thy Religion, or Atheistical Souls, which for thy better & more conscientious Conversation, labour with all their Art and Strength to cast thee down, and thou found thyself tottering and in fear to fall, thy Backsliding may be Prevented and Recovered, and Fickleness settled by those which would and may Preserve and Maintain thee in thy Christian state of Truth & Grace, against all such fearful and dangerous both Apostasy and Inconstancy.  
Though never so good and s●out to stand to the last in the Faith; and to a Holy Life, to the Death▪ thou mayst fall into Sickness, and wilt in Death. Against the One thou hast Cordials of choice, be it a Languishing, Violent, or Pestilent Sickness, from Job's, David's, and Hezekiah's Experiments and Receipts; Against the other, Preparatives of great Virtue from the Good, in, at, and after Death, which Simeon, St. John, and Saint Paul prescribe and provide.  
So I take Thee from the Church's Door (Baptism) and leave Thee at Heaven Gate (Blessed Death.) If in the way, and for thy walk betwixt both, thy soul hath received any Glance of Heavenly light, any Spark of Grace, any Drop of Comfort, any degree of Strength, for thy better and happier passage (and I hope thou mayst some.) I shall be both Rewarded for what is written, and Encouraged for more, if the fatal Spade strike not my Pen out of my hand, or some Impediment do not take it out; Thy good Wishes go with me to satisfy my own in doing Thine and other Souls such service. And thy Amen to my Prayers, that all may live to do more good, and repent we have lived so long and done not better.   


Christening-Day, or Baptism.  MEDITAT. upon Gal. 3. 29. So many as are baptised into Christ, have put on Christ. 
ALl Christians than are Holy and Honourable men. And 
Act. 17. 11.  Baptism is a Singular Blessing of Almighty God, which makes us Christians. If we be in Christ, we must be Holy. If He be in us, we are most Honourable. And we are baptised into Him. Not To Him only, that is, to His Service. Nor In Him (by His Authority) In the name of the Father, and 
Mat. 28. 19  of the Son, and of the Holy Ghost; (though That, and This, both are Holy, and for Holiness;) but both Unto & Into Him, which signs & makes a more Intimate Union. Planted into Him as our Stock. 
Ro. 6. 3, 5. ● Eph. 4. 15. 1 Cor. 12. 13. Ro. 8. 8, 9  Joined to Him as our Head. Ordered in His as our Body. Animated by His as our Spirit. Because he is our Head▪ and not of Angels; we should be more Holy than they, saith S. chrysostom. But because there is One Spirit 
Eph. 4. 4.  in Head and Body, we should be more than that (if possible for men) as much as God. The Holy 
1 Cor. 12. 27. Col. 2. 19 1 Pet. 1. 16.  Body of Christ, and Spirit of God should make His Members holy as he is holy. Incorporated in the most Holy Body, and Possessed with the Holy Ghost. United to the Holy God, Holy, Holy, 
Isa. 6. 3.  Holy.  
And Thrice Honourable, if so Holy. And so we are, if Christ be on us, and our Baptism puts Him on. As He is our Bread, so He is our Cloth too. In the Eucharist our Bread, in Baptism our Cloth. Our Spiritual Life and 
Joh. 6. 51.  Livelihood in Both. The Well of our Heavenly welfare, by His Sacraments as Conduits, Conveying 
Joh. 4. 14.  to us all Necessaries for Heaven for Meat and for Clothing. In the One, the Refectory, in the 
Joh. 6. 55. Ro. 13. 14. Col. 2. 3.  Other the Vestiary, in Both the Treasury for our Souls.  
This is every way for our Honour, that Christ is put on us. As our Covering, Robe, and Shield. A Garment of Need, Glory, and Safety. 
Isa. 61. 10.  For our Nakedness. By His Righteousness. To our Happiness. In all, to our Honour. Not Constantine's Covering, The Imperial Purple, but in a deeper and richer Die, In His own Blood. Angels 
Isa. 63. 2▪  had not the honour to be so covered. 
Heb. 2. 16.  Not Herod's Robe of Royalty glorious as the Sun, but the Sun 
Act. 11. 21. Mal. 4. ●.  of righteousness Himself. Ten thousand times brighter than the Natural Sun. Never King on 
Rev. 22. 5.  earth wore such a Clothing for Glory. Not an Ahabs Coat of 
1 Kings 22. 33.  Mail, Armour to be shot through, but of Proof against both the Arrows of Man and Darts of the Devil: The Garment of Salvation. 
Isa. 61. 10. Ps. 104. 2.  God's own Apparel, The Light of Glory, The Glory of Heaven, The Brightness and Blessedness of all Holy and Heavenly Majesty.  
Such a Garment (in Christ) is put on me, and shall I put it of again? Dip and Doff it of by an After-Baptisme? Do and Cast it of by an After- Apostasy, to Error, or Schism, or Sin? Shall I Mire it with the World, Spot it 
Judas v. 23  with the Flesh, or Black it with the Devil? Shall I wear His 
Ro. 13. 14.  Cloak upon it, Her Coat under it, or that Lining with it? When at the Taking of my Military Belt, This holy Livery of my Lord, I did in His Name, Defy them all? O Holy Christian Man, by Thy Baptism made the Highborn Son of God, Great Grandee 
John 3. 5.  of and for Heaven, by the High and Holy Spirit of God; be not so poor, and mean, and base a Soul as to lie, Grovelling on Earth, Wallowing in Flesh, and 
Phil. 3. 19 2 Pet. 2. 8. 1 Joh. 3. 8. 2 Cor. 5. 3.  moiling for the Devil. That when the Day of Fire comes, I may not be found naked in Gild, and quaking with Fear, let Thy Christ (the only shield of Salvation) be my Shelter, O God Whom I put on in the Day of my Baptism, let me Keep on to the Hour of my Death! Let no Vanity Take, no Violence Tear Him of! And however some Spot and 'Slight the Holy use and Efficacy of it, make me believe what my Holy Mother hath Taught me, & Thou didst Tell Her, By it I am made a Member of Christ, a Child of God, and Inheritor of the Kingdom 
Joh. 3. 5. Tit. 3. 5.  of Heaven.  

The Prayer.  
O Lord Jesus Christ, who art the Life of my Soul, and Joy of my Life; The Staff of my Strength, and Shield of my Safety; who didst make the Purchase of Eternal Life for me in Thy Blood, and 
Eph. 1. 14.  Convey and Seal it to me in my Baptism; didst than give me Birth to it, and Cloth me for it: Let me and mine be so Blessed as to be Baptised into Thee; and so Honoured as to be Vested in Thee, and with Thee: Let me wear Thee in a Holy Profession, and not sully Thee by a Worldly or Fleshly 
Ro. 13. 14.  Conversation: As a Member of so Glorious and Holy a Head, let me do nothing vile or vain. And 
1 Cor. 6. 15.  as my Purple is rich and pure (Thy Righteousness upon me) let my Linen be white and clean (Mine within me.) Mine for the Use, 
Revel. 19 14.  but Thy for the Grace; Mine for the Possession, but Thy for the Purchase and Gift. Even Thy by the Hand of Thy Holy Spirit, put on me, and in me. O Lord! Amen.    

Eucharist, or Holy Communion.  MEDITAT. upon 1 Cor. 11. 34. And the rest will I set in order when I come. 
THings at Corinth were much out of order. They rush into Church as an Inn, and fall to the Sacrament as an Ordinary. They 
1 Cor. 11. 20, 21, etc.  make no difference betwixt God's Heavenly Mysteries, and their daily Provisions. They discern not the Hallowed Bread from that in a Baker's Shop. Nor the Holy Wine from what is drawn in a Tavern. They see no more in the Blessed Board than when the Joiner made it. As for the Holy Body and Blood of Christ, they behold 
1 Cor. 11. 29.  no Sign, no Seal of it. And if we may judge of Souls by Bodies, their Lovefeast looks like a Ceremony to Venus, and the Holy Communion itself as a Sacrifice 
1 Cor. 11. 21.  to Bacchus rather than a Service to God, and Sacrament of Christ. They Eat and Drink as if they were not at an Eucharist but a Carnival. Their Gestures, Postures, Carriages, speak them so Irreverent, and Unprepared, and Unworthy, so much and so foul to blame, that God in honour to Himself, His Son, His House and His Service, cannot but scourge such Profaneness with a rod of 
1 Cor. 11. 30, 32.  His Anger. And so He doth, some He plague's to Death, and strikes others sick with the Plague. To save their Souls from the 
1 Cor. 11. 32.  stroke of Vengeance, their Bodies bleed for it. And so in His great Mercy by a sharp Correction, they escape a further Condemnation. It's but a Chastening of His Rod for the Preventing of His Sword.  
This the Apostle hears and Rebukes in Zeal to God, and Rectifies by his Authority for God. By Letters Missive, because absent from them; by his Apostolic Pen Reforming, when His Tongue could not reach them. He tells them, To meet together makes not a Communion. Common things 
2 Cor. 11. 20. 1 Cor. 11. 22.  and Commendable at Home, in the Church make a Profanation. The Bread, Wine, Eating, Drinking at God's Table, and in God's House, are all Sacred, and must not be made Common. We must Eye and Eat them as spiritual Food, not corporal, Soul-meat, not Bodies. In the Bread and Wine Consecrated we must discern Christ's Body and Blood, and behave 
1 Cor. 10. 26. 11. 24, 25, 27, 28.  ourselves accordingly with all Imaginable Worthiness at a Table of such heavenliness. And make a Trial before we come, whether we be fitted for such a High and Holy Participation, with all possible preparedness.  
To this end he delivers them the Doctrine of the Holy Sacrament; Discovers their gross Abuse, and Directs to the Right and Religious Observation of it. Pressing them to a more Reverend Use by the Plagues of Profanation on some as Thunderbolts for a Warning and Arming of all, against like Judgements. What more was to be done, when he did come (as he meant and would) as he had now put them in part, he would set all in better order.  
By virtue of which Order and the Holy Contents and Authority of it, they are out in their Sacrament, who have no Cup. For by Christ's and His, we must both Eat and Drink. And to put the Cup into the Loaf (make Body and Blood confused, which are Distinct) that's not with Order. And of a Sacrament to make a Sacrifice more than Commemorative, 
1 Cor. 11. 26. Heb. 7. 27  that is not by it, but besides it. But they are Altogether out, who instead of Giving Half, will give their People No Sacrament; let them neither Eat nor Drink, yea though they confess Christ is All, and those hunger; They can get no Bread though they starve, they must be satisfied with nothing; This is by a private Verdict of their own against the Apostles Judgement, and Christ's public Order. Nor will it put them or any in, to say, They may not Give the Communion to men Unworthy of it (that is, Unacceptable to them); And we dare not Receive it with persons Profane and not Holy (that is, not of or like themselves) For at Corinth some did Communicate well, and others Consecrated and Give it 
1 Cor. 11. 30.  Right, as in a Christian Church, though all was not orderly, nay much in it was quite out of order. And if Things be in order, the Persons are out, who come and are Admitted, but are Impenitent Before, or Irreverent At their Coming. A Process should be served on the Soul by virtue 
1 Cor. 11. 28.  of this at the Bar of Conscience. It should be truly & strictly Examined, whether the life have been in order to the Law; whether the Mind in order by Faith; The Will by Love; The Tongue for Praise; The Conscience to Peace; The Heart with Integrity. This Examination past, Judgement must be given; Upon ourselves as Guilty, but in Christ's Blood 
1 Cor. 11. 31. Eph. 1. 6.  Quit. In ourselves Unworthy, but by Him Accepted. So Guilty, so Unworthy all, as no Hope, no Face to Appear before God at His Blessed Board, but only in and by Him: But so we may. And if the Soul by Faith and Love act and do Her Duty, Minding and Embracing the Holy Mystery, and the Body (Reverently Disposed) Attend the Soul, Adoring and Trembling before the Heavenly Majesty, we are put in order by God's Grace, and Saint Paul's Care, and the rest Christ will Perfect when He comes in Glory.  

The Prayer.  
O Lord Jesus Christ, who for the Memorial of Thy Bloody Sacrifice 
1 Cor 11. 26.  hast ordained a Sacrament in Thy Church, to Commemorate Thee, and Convey and Seal to our Souls the Benefits of Thy Blessed Body and 
1 Cor. 10. 26.  Blood; let me give Due Memory to Thy Death, and Take the Pledges of my Peace. Preparing and putting my Soul in order when I come, that Thou mayst Accept me and my Coming. And O Lord God of all Order and Grace, give me and all Christians Conscience to obey, as all 
1 Corin. 16. 1. Heb. 13. 17. Tit. 1. 5. 1 Cor. 14. 40.  Thy Orders for my souls health, so all the Orders of Thy Church concerning Thee and Thy Service, in Thee and for Thee; That all things in it being done decently and in order, to our Bliss and Thy Glory; we may rejoice in Thee, and Thou in us. From Confusion before Thy face in the Church, and confusion 
1 Cor. 14. 33. 1 Joh. 2. 28.  of face at Thy Bar; From the Gild of That in Thy Eye, and the Doom of This from Thy Mouth; From Doing that Sin, and Hearing this Sentence; From an Act of such Shame, and End in such Woe; From that Disorder in Thy Church which will Discard me from Thy Kingdom; Merciful Lord Keep us Bodies and Souls, and Deliver us now and ever.  
Amen.    

Matrimonial or Marriage-Meditation  Upon Mar. 10. 8. And they Twain shall be One Flesh. 
THough we make not Marriage a Sacrament (as some) we reckon it not a mere Civil 
See Liturgy for it.  Thing with others, but with the Church judge it a Sacred Estate. And besides the Witnesses of both Jews and Heathens, we Christians have good Evidences for this 
Dionys. Halicarn. l. 2. Rituale Hebr. In narrabile conn●bium. Eph. 5. 32.  Judgement. For the High Union betwixt God and Man in the Person of Christ, the Holy One betwixt Christ and His Church on Earth, and the Happy One of God and Christ with the Saints in Heaven (The Hypostatical, Spiritual, and Beatifical Union) 
Rev. 19 7.  all which are shadowed and signed by the Matrimonial; the Original doth well argue it. It was not a Thorn which grew by Sin, but a Plant of Paradise. The First Married and Marriage were made 
Gen. 2. 18.  by God in Man's Innocent and Best Estate. For out of Man 
Gen. 1. 26  (made by a Holy Counsel of the Trinity) Woman was God's Extraction, upon singular consideration. Of a Rib (not more) 
Gen. 2. 23.  she was made, to show they aught to be but Twain. Polygamy 
Chrysost. Ambr. vocat adulterium permissum, etc.  was rather by God's Sufferance than Ordinance. In which the Patriarches did more Mean than Do well. It was not Lust but Seed they looked at, when it was a Curse to want, and a great Blessing 
Gen. 15. 2.  to have some, because of the Messiah, The promised Seed. From the beginning it was not so, God made them male and female. One 
Mat. 19 8.  Adam and One Eve (as after it in the Mystical Marriage, was One Christ and One Church) the Original was so at their First Creation, when all the Race of Mankind was to come from them, Than it was not, They Many, but They Twain.  
By it made One Flesh. One Person (says the Civil Law) Husband Liable to the Debts of the Wife, and the Wife Capable of the Privileges of the Husband; but that's not all; One for Propagation of Issue: As a Man and Harlot 
1 Cor. 6. 15.  are wickedly, they in That are innocently One. And so for the Issue of that Propagation. And One by Incorporation too. As Head and Body make but One. And One in Propriety of Body; Hers is His, and His is Hers. Right they have one to another's, and aught 
1 Cor. 7. 3, 4.  to have Possession, if they claim their Right. As every one should possess his own.  
A Caveat for the Single-lived, Before they Mary, to look whom; One Spirit in Disposition, One Knee for Religion: For else 
Judg. 19 29.  (as the Concubin's body) One Flesh will be torn into many pieces. And (as Fire and Water) will hardly agreed and keep one. And Different Religions will be apt to Distracted, no Contentions being either more fair or fierce, than wherein God is concerned, nor Affections so good and great, as when Salvation is the Cement. We shall less love them for a Time, whom we believe not to live with for an Eternity. And One House will scarce hold us, if One Heaven shall not: And as we are less One, our Children will be more Two, and the whole Family in Faction. Or else grow Neuters, to offend neither Parents, or prove a Mongrel Brood of both Religions, which is as ill 
1 King. 18. 21.  as a Neuter. Hal●ing betwixt God and Baal; or Halfing Canaan and Ashdod. A Temper in Religion 
Neh. 13. 24. Apoc. 3. 15  which some Politics love, but God loathes. Though therefore that Difference do not Disannul, it should make us Disaffect a Marriage. Because if their Two Religions cannot, their Persons will not, at lest they Twain will hardly be One Flesh, who agreed 
2 Cor. 6. 2.  not in One High and Holy Spirit.  
For the Married; This serves as a Wedding Sermon. To have One Head, Heart, Back, Bowel, and Home. If One Flesh have Two Heads, the Body is a Monster. The Husband is the Head of the Wife, 
1 Cor. 11. 2 Eph. 5. 23, 24.  she must be Subject, not Sovereign to her husband. It's Prodigious for a Side to grow above the Head. So to have Two Hearts too. Friends (of which these are the nearest) have but both One Soul (They Twain) much more These, who 
Eph. 5. 28.  are but One Body. To see the Body tear itself, the Head to beaten and by't the Arm, or Hands to strike and fly at the Head, turns the House Bedlam, and shows a Frenzy if not a Prodigy. No man hateth his own flesh. Makes 
Eph. 5. 29.  a Hell of his Home, or at lest a Purgatory, unless a Madman. Amongst Christians this should not be done, must not be seen. As Christ the Church, he aught to 
ibid.  Cherish and Nourish his own Flesh, not Abhor and Abuse it. And for that they are to have but One Back to bear the Yoke of the Family. One Bowell to feel one another's misery. To have sense of one another's Frailty. To consider they are One Flesh, not Spirit. They 
Ma●●. 41.  are not Two Angels, but Flesh & Blood both. He or She that is 
Joh. 8. 7.  without fault, let them cast the first stone, and there will be no Broken Heads, though for want of this so many Broken Hearts, yea and Houses and Estates too, the sad Issues of such damned discontentedness which Mutual Pity should Pardon, and would Prevent. And one House, one Home should hold one Body, one Board in the House, 
1 Pet. 3. 7.  one Bed, as one Board, unless by consent for a Time, which some 
1 Cor. 7. 5.  Devout (more to our Wonder than Pattern) have made a life, taking more pleasure to be Blissfellowes, than in the Fellowship of the Bed; Preferring the Ways and Joys of Heaven, and their only Studies, before those and all other earthly Solaces; or by Bar of Law for the foul Breaches 
Mat. 5. 32. & 19 3. Mar. 10. 2▪  of the Married Bed, not Jealousy, but Authority being Judge.  
And here is a Sentence too, o● all Condemnation to those who foment such Discords, and draw on Divisions and Divorces. Devils they are whosoever they be. Two they are from God, who against▪ His Law and their Bliss, make His One Two. Those whom God 
Ma●. 10 9  hath joined together, no man must (he is a Devil that doth) put them asunder. These veriest Friends Tale-bearers separate. Wicked & 
P●o. 17. 9  Wretched men, who do the Devil's part, and deserve punishment for Seminaries of strife and Confusion, as well as they of Sedition and Treason. And should have a Boar in their Tongues, and Brand in their Foreheads, to be Banished all Christian and Civil Societies of men, especially Married ones.  
And if any He or She Guilty of Blame, or Ingulph'd by such means in so ungodly and unhappy a Condition, shall read this, I beseech them by the love they have to Bliss in Heaven, and to Peace (the Paradise on Earth) that they will sadly and seriously lay this to heart, and lovingly and earnestly Seek and Embrace all Means and Mediators of Reconcilement and Union. If not for their Soul's sake, for their Families, which else will be overturned and ruin'd with their Estates and Children. If One Heaven shall, why should not One House hold us? If it will bar us one or both out of Heaven, how dare we hold such a Spirit and State? If it will cast us out of Heaven on Earth too, why will we keep in such a Hell? Remember we are but Flesh, and should be One. So God made us at first, and we are never so happy for this or a better World, as when we be, and continued as God made us: So we that are by His Order One Flesh, shall be in His House one Spirit, 
Col. 3. 10.  perfectly Knowing & Loving Him, Blessedly, Indissolubly, and Eternally 
Joh 17. 21 Lu. 20 ●6. Rev. 19 7. 1 Pet. 7. 12. Rev. 1●. 9  One, not only with another, but with and in Him. One Flesh now, Two Angels than; nay Married to God in Christ with such an Union, as is more the Maze than Bliss of Angels. Married or unmarried, God Prepare us and Admit us to that Great Marriage-Day.  

The Prayer.  
O Lord, who hast made Man and Wife (they Twain) One Fl●sh; If I be a Single Person, let me learn the Discretion thence (if any) to choose that person for my Half, that will most make One Flesh: If Married, let me never be so wretched as to break at once Thy Ordinance & this Unity in myself; so Damned, as to make a Breach in others, making them to be of One Twain, whom Thou of Twain hast made One. As the Paradise of the House, let me preserve Peace, and as the Ruin of my Family, Avoid Division. Let Patience possess my soul to bear Discontents, and Pity incline my heart to pardon Provocations: Myself being not blameless to others, and if to them, not before Thee without blame. As I expect Thy 
Mat. 6. 15.  Forgiveness, I must give mine to all, shall I except one? Whom Thou of all mankind hast made my Nearest, and wouldst have my Dearest one. 
* (If none om●t this Clause.)  Let the Pledges of Thy Love be the Pleas of our Peace (the Children Thou hast given us) Union of our Blood, and the Issue of our Bowels *. If we have no such Gifts, that Thou mayst Bless us with such 
Ps. 127. 3. Ruth 4. 11.  Pledges of Thy Favour, and Pillars of our Family.  
A Deaf Ear let me turn to all that speak the language of Division, yea an angry Brow to them as Devils 
Prov. 25. 23.  tempting me out of Paradise with the Apple of Contention. But all godly and friendly Advises let me Embrace as Thy Counsels: those that give them as Saints, and those that prevail with me against such Mischiefs, as my good Guardians and Thy Angels. Let me not trample on Thy Order that I may not suffer Thy Displeasure, especially when with it I tread under foot the Contents of this life, and hazard hard the Joys of a better. That Thou mayst not be Two with me, let me as Thou hast made me, be One, for Jesus His sake, who forbids me to be Two.  
Amen.    

The Horror and Haunt of Gild.  I. Penitential MEDITATION upon Psal. 51. 3. My sin is ever before me. 
THe Act of Sin is Transient, 
Gen. 41. 22.  which quickly comes and goes, but the Gild is Permanent, and 〈…〉 t so soon got away. If thou 
Gen. 2. 7.  do not well sin lies at the door. And like a Band-dog hunts and 
Gen. 4. 7.  haunts the Guilty Ghost, till it pull us down to our Death 
Psal. 140. 11. Heb. 6. 18, 20.  or Despair, if we found not Sanctuary against it. True Penitents Seal this Truth with Sad Experiences. The Wheel is but a poor Picture of their Pain, and broken Bones but little Types of their Torments. Bones do not 
Psal. 51. 8▪  Torture like Hearts that be broken. 
Pro. 18. 14  Nay after David was of the Wheel, and had his Pardon passed him, the Wounds have their Smarts still, even when Mercy 
Psal. 51. See Title.  had healed him. His Gild was in his mind still, and his sin ever before 
Psal. 51. 4.  him.  
His own was, not another's: Penitent Souls are Pitiful and Sparing to other men's Sins, but Severe Censurers of their own. When they set their Gild before God's Bar, they dar● not Judge the Sins of others. It belongs to them to Receive, not to Give a Sentence. Others Sins they mind not, their own are before them. And so they be even to their Dying day. S. Paul bewailed 
1 Tim. 1. 13.  his Bloody Blasphemy; St. Peter wept for his foul Perjury all 
* S. Clem. Ps. 51. 2. 14  his days. David had never done with his Filthy and Bloody Sins. Uriah's Ghost and his Gild haunt him and hale him. His Remembrance and Conscience fill his Eyes and Thoughts with Griefs and Frights. And his Heart (too tough before his sin, but most tender after it) Creates continual 
Psal. 51. 8, 12.  Trouble to him. Yet though this made his Soul sad, it was good to humble him. So it is not ill to have our Sins, if with them we have Gods Mercies before us. They may to good ends afflict us, they must by no means overwhelm 
2 Cor. 2. 7.  us. That's to be a Penitent of Judas his Rank, not in the 
Mat. 27. 2.  Quality of David. Yea and it is Cordial as well as Corrosive to us. For the more they are before our Eyes, the further they be behind Gods Back. The more we Remember 
Isa. 38. 17 Eze. 36. 31 & 33. 16. Ps●l. 6. 8. 2 Cor. 7. 10. 2 Kings 20. 5.  them and Review them, the more he doth Forget and Forgive them. If with our Sins our Sorrows are before Him. If with our Guilts our Tears are in His Eyes. If as our Ills our Alms come up in His Sight: And 
Act. 10. 4, 31. Lu. 11. 41. Dan. 4. 27 Psal. 88 3. Eph. 1. 7. Heb. 12. 24. Ro. 3. 25. 1 Joh. 2. 2. Eph. 2. 14.  withal our Prayers come into His Presence. And above all the Blood of His Son be set before us and Him, to mediate His Pardon, and Propitiate and Procure our Peace; These are not greater Grievances to our Souls, than Assurances of our Salvation. And so David's sins were before him. The Blood of His Saviour was in his Eye as well as the Gild of his Sin. And in those 
Psal. 51. 7. Heb. 9 14. Isa. 1. 16, 18. Lu. 7. 47.  Two Baths of Christ's Blood and His Tears, he whose heart was as black as Hell, is washed as white as Snow. His Garment (defiled with the Flesh) Dipped and Died in that 
Rev. 7. 14. Psal. 51. 7.  Blood becomes so, White. Nay Snow itself is not so white as a Penitent (by Faith and Repentance) made Clean of all Gild, and so again Innocent. Lord let my Sin be before me, but never above me, jest I make it Above Thee too, even in the 
Gen. 4. 13. Ps. 103. 11  Height of Thy Glory, beyond my Hope and Thy Mercy.  

The Prayer.  
I have sinned, what shall I do 
Job 7. 20.  unto Thee, O thou preserver of men! Out of my sight I cannot expel my Sin, In my Eye I cannot endure it. Wither can I fly from the Preserver of men, but to 
Job 19 25.  the Redeemer of Mankind? How shall I pacify the Provocation of my Maker, but by the Propitiation of a Saviour? What hope of Peace 
1 Joh. 2. 2. Heb. 9 15.  but by His Mediation? Who have I to make my Plea but that Advocate? I see in Thee a Sea of 
M●c. 7. 19  Bottomless Mercy, sufficient to drown mine and all the Sins of the World: I see in Him a Sea of 
Ps. 130. 7.  Blood, each drop whereof doth move for Mercy: I feel in myself a Bleeding Broken Heart, every 
Ps. 51. 17. Isa. 57 18. Psal. 47. 3. 1 Joh. 1. 7, 9  Groan and Sigh whereof Entitles me to the Merits of that Blessed Blood. To Thee than I come, O Father of Mercies! By Thee I go, O Saviour of the World! Through Thee I do both Come and Go, O spirit of Comfort! Of Thee O God I ask my Pardon! By Thee O Son of God, I seek it! From Thee, O Holy Spirit of God, and in Thee, let me found it! O Seal it to my Soul, and Witness it in Jesus Christ our Lord.  
Amen.    

The Early and Happy Judgement-Day.  II. Penitential MEDITATION upon 1 Cor. 11. 31. If we would judge ourselves, we should not be judged. 
THough others than we should 
Mat. 7. 1. Rom. 2. 15. 1 Joh. 3. 20.  not, we may judge ourselves. There is a Power in Conscience to do it, and a Command to use it. As Man is the Wonder of the World, and the Soul most wonderful in Man, Conscience is the Wonder of the Soul. For by virtue of it Man is made his own Prisoner and Judge, Accuser and Executioner. It lays God's Law 
Tit. 3. 11.  to Man's Life, and Dooms Him for his Breach of the Law. And Commits the Soul to Grief and Fear (as a Gaol and Rack) upon that Doom. If I deny my Gild, it's a thousand Witnesses against me; If I do not Right for God in my Sentence, it Appeals to His Judgement from me.  
But the Conscience of the Penitent quickly finds for God, and cries the Prisoner Guilty. Both of Faults and Crimes. And doth not Extenuate but Aggravate both. As done against the Bonds of God's Mercies, the Obligations 
Ezr. 9 14.  of our Promises, The Comminations of God's Judgements, The Inspirations of His Spirit, The Informations of His Word, The Stipulations of His Sacraments; Most Ingratefully, perfidiously, Contemptuously, Obstinately, Impiously done. For this he doth judge himself. Unworthy to be called 
Lu. 15. 19  God's Child or Creature. Unworthy God's Bl●sse or Bread. To live either in Heaven or on Earth. Moore worthy to be with Devils than Angels. Under Earth than Above it. Not only in a Grave but Hell. Most worthy of all the Plagues Denounced against the living Sinner, and the Torments Executed against the Damned and 
Deut. 29. 20.  Dead. And for this He lays the hands of holy Vengeance on himself. 
Ps. 69. 10.  He gives his Body to the Scourge, and his Soul to the Sword. He macerates his Flesh, and mortifies 
Col. 3. 5. Ps. 109. 24  his Spirit. His Head is in Ashes, His Mouth in Dust. His Breast is Beaten with Remorse. His Loins 
Lu. 18. 13. Psal. 6. 6.  are in Sackcloth. His Eyes are overflown with Tears. His Ears Deaf with Plaints. His Hands wearied with Alms. His Belly pinched with Fasts. His Body broken 
1 Cor. 9 27.  with all terrible and possible Penances. As for His Soul, it is Racked with Fears. His Mind Sawn with Doubts. His Heart on the wheel of Torture. All her Limbs are Loosed and Torn. 
1 Pet. 1. 13.  Her Bones Disjointed & Broken. The Conscience cries. The 
Ps. 119. 28. Ps. 143. 7.  Heart melts. The Soul swoons. The Spirit fails and dies within 
Isa. 57 16.  him.  
But than, Discretion looks to the Execution. That must sit on the Bench, when Gild stands at the Bar: And orders all to be done so, as it be to the Killing of Sin, not the Man. That it be not under-done; The Body the only Sufferer, when the Soul is the 
Isa. 58. 5.  Great Malefactor; Nor that the Body be unpunished, which is Accessary, if not Principal with the Soul; For this is but to do Justice by Halves: Nor must it be overdone neither; The Soul must not suffer to Despair, and be strangled 
2 Cor. 2. 7.  for want of Hope, nor may the Body be beaten into Dust; not only brought down to a great Distress, but struck down to the Grave of Death. That is to do it too much. Indeed it were to undo Soul and Body, and Life, which is the Union and Issue of both, and Comfort, which is the 
1 Joh. 3. 15. Gen. 45. 27.  very spirit of life.  
Nor doth God Require, nor did the greatest Penitents perform such Penances. They are to Save a Sinner, not to Destroy him (Body or Soul.) Though Mary Magdalen be the Woman, and Manasseh himself the Man, her Tears do not Drown her 
2 Chron. 33. 12, 13.  life, His Griefs do not Sink his Soul. David a Prince and Pattern of all Sin-sad Penitent-Hearts, outlives his Wounds of Spirit, and out-grows his Griefs. Such Excesses of Sorrow and unmeasurable Repenting are Executions 
Mat. 27. 45.  fit for a Judas than a David, when yet fallen into the filth of Lust, and plunged in Blood. Discretion than with an Eye of Hope preserves the Penitent from such Extremities of Horror, and Massacres of all Comfort. Though it Wounds and Shames, it never Kills and 
2 Cor. 7. 10. Rom. 5. 5.  Confounds the Soul. Not, for this Hope lives in it; Because we do judge ourselves we shall not be judged. God will not Damn the Innocent, and that with him is the Penitent. God in Justice cannot Twice Condemn for One Crime. God in Mercy will not Twice Execute for One Judgement. What the Viceroy doth the King allows. What the Delegate Judge dooms, the Sovereign ratifies. What the Little God 
*— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●1. and. Joh. 20. 23. 1 Joh. 3. 21.  within us acts, the Great above us owns. What is done in God's Name is done by Himself. Whether by His Deputy Without us, His Priest; or Within us, our Conscience, In such Cases and Causes of the Soul and Sin. So we are we shall not be judged. Our little Doomsday Secures the Great Day of Judgement. Because we were, we shall not be Executed. Our Hell of Gild prevents our Gild of Hell.  
O Blessed Sessions of our Souls, which Excuse us from Those Grand Assizes! O Joyful state of Mournful Penitents, which have their Dooms before their Deaths-Day come! Their Pardon Sealed in Heaven, before their Summons Served on Earth!  
This Gives them Beauty for 
Isa. 61. 3.  Ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. This Gets them Manna for their Bitterness. The White Stone for their Dustinesse. 
Rev. 2. 1● Ps. 30. 12. Lu. 15. 22 Lu. 6. 21.  For their Sackcloth a Robe. For their Water, Wine. For their Tears, Jubilees. For their Scourges, Sceptres. For their Alms, Crowns. For their Fasts, Festivities. (Yea God and His Angels 
Mat. 25. 34, 35. Lu. 15. 7.  are Guests at the Penitents Feast.) For their Severities against their Sins for God's Sake, all the Felicities of the Saints in God's House. From the Holy Pavement wet and washed with their Eyes, He shall take them to His Holy Table furnished with His Son's Flesh on Earth; and thence to His Heavenly Table, to be Fed and Filled with Himself in Heaven. For if we be not judged of the Lord, we shall surely be saved. And, If we would judge ourselves, we should not be judged.  

The Prayer.  
O Lord, If Sin must have a Hell on earth, or under it; If I must Condemn myself, or be Condemned for my Sin; let me give myself my Doom, that I may not receive it; And have Hell for a time in my Conscience, rather than my Soul for ever in Hell. O let me suffer all the Tortures of a Penitent, rather than the Torments of a Damned Soul. Give me rather a Wounded Spirit and Wasted Flesh for a time, than a Frolic Heart and Pampered Body 
Lu. 16. 25 Rev. 18. 7  in this life, and to have both burn Eternally in the life to come: Let my heart now Gnaw me, that the Worm than do not By't me. The woeful Worm that bites and stings 
Mar. 9 44  to all Eternity. O Lord I do not judge myself Innocent, O do Thou judge me Penitent. My Guilts deserve those Pains from the Bar of Justice, but I appeal from It, to 
●eb. 4. 16.  Thy Mercy-seat. From the Deserts of my Sins, to the Merits of my Saviour. From their Pleas to Thy Pardon. From their Cries to His Blood. From them for His sake Acquit me, for which I do Condemn myself; That I may be Cleared at Thy Great Day of Judgement, and Freed than from that Endless Torment. By Thy Mercies and the Merits of Jesus.  
Amen.    

The Sinners Hope and Guide.  III. Penitential MEDITATION upon Luke 7. 47. Her Sins which are many are forgiven; for she loved much. 
BLessed Woman! A great Sinner, a great Penitent, and a great Saint! Not blessed in the ill Quality of a Sinner, but Cursed. Jezebel (though a Queen) if such, is a Cursed Woman. Nor 
2 King. 9 14.  that a great Penitent, if it were all to be sorry for Sin; Judas was that in deep Remorse, and with a witness of Restitution too, but without Hope, and so had a Wretched end, and lived and died a Cursed man: But being a 
Psal. 109.  Saint, that makes her Blessed. A Sinner which gins to be Penitent, and ends in a Saint, is Blessed, be it He or She, Man or Woman. That sets the Crown of 
Ps. 103. 4.  Mercy upon their Head, and so continuing, keeps it on in Earth, till the Crown of Glory be set on 
Rev. 2. 10.  in Heaven. So it was with our Blessed Woman.  
A Sinner she was notorious, In a City, where notice is not taken 
Lu. 7. 37.  of low and little Offenders. Hers were no small Faults. She was Branded for them with a Black Fame on Earth, nay Marked with a Black Coal of Hell, Seven Devils 
Mar. 16. 9  were in her. And if they were not (as some make them) the seven deadly sins, it makes her at 
S. Greg.  best a Deadly Sinner. One that hath the Devil in her Body, and Hell in her Soul. As her Fiends, her Sins were many. They must if there be any Great. For, besides the near Kindred of Sins (Children all of the same Parents) the 
1 Joh. 3. 8. Joh. 8. 44. jam. 1. 15. Mat. 15. 19 ● jam. 2. 10.  Devil and the Flesh, and of the same Womb and House, the Heart; And the ill Appetite which serves for all, if to one; and viciously Inclines to every one in Principle equally Disposed for any, if not Conscionably set against all; The Power of Sin and Dominion of One makes a Multiplication of more, and Commands many. Great Sins like great Persons have many meaner ones to wait upon them. And the Sovereign 
Rom. 6. 13▪  Sin above all, hath many Subjects over which it Reigns. So that, where such a one is, there are not only Relatively and Habitually, but Actually, Many.  
Yet, though neither small nor few, Her sins are forgiven her. For God's Mercy is above Man's Sin. Because This is Infinite by 
Psal. ●03. 12, 13. ●  Aggravation, That beyond all Extension. Our Evils are Innumerable 
●ob 22. 5. P●. 40. 12.  by Comparison; His Mercies 
G●n. 7. 19  beyond Calculation. Mountains and Cedars as well as Valleys and Shrubs were drowned in the Deluge, when all the World was made Sea; So are the Greatest and Highest Sins in the Bottomless Deep of God's Love, 
Eph. 2. 4. 13, 18. ●ic. 7. 19  and Boundless Sea of His Mercy. Her many are, because His Mercies are more. Sins may be passed our numbering for Multitude, but not His who numbers the stars, 
Ps. 147. 4. See his Prayer. Ps. 139. 18.  though to us Innumerably-many. If our Sins be like Manasse's, as the sands, His Mercies are as the Drops of the Sea. One Drop of the Blood of the Son of God is enough to drown the Gild of any Son of Man. One Drop of God's Favour, The Father of Mercies, is sufficient to Quench the Fire of Gild. What Sin than so great and much which cannot be purged and pardoned by that Flood and Sea of Christ's Blood & God's Mercy? S. Chrysost▪ therefore doth▪ truly tell Cain, He lies, when he says, His sins are greater than can 
Gen. 4. 13.  be forgiven him. For than, God's Mercies are such as may be Measured, yes, and Exceeded too. Which is as great an Absurdity as Blasphemy; For so man's Ill shall be above God's Good, and than what is Finite shall be greater than Infinite. magdalen's many sins are forgiven her; so she is a Door of Hope for Sinners.  
But, Because she loved much: The Key for Penitents to open▪ them that Door. Impenitency shuts Heaven on Sinners, and Bars 
Lu. 13. 3.  them the Door. It was she that sinned, but loved Christ much. She that loved and grieved much. That hath as many Tongues of Grief as Tears, and of them so many as serve to wash his feet. As many 
Lu. 7. 38▪  signs of Repentance, as Hairs, all which are Knit as a Towel to dry of the Wash. That hath as many Acts of Penance as Limbs of Dalliance (Heart, Eyes, Lips, Hands, all Officers for all Offices of it) as if every Part of her were a Person, and Joint a Penitent. Loved and Believed much. Before His Cross, on it, after it, Her Faith 
Mat. 28. 1.  holds Him. The High Priests Bans, and Soldiers Swords, cannot pluck Him out of her Arms. Her Heart they may tear out of her Body, they cannot Him out of her Heart. Loved much, and lived well. Now her Company is not Wantoness, but Saints. She is One with them and of them. Not more a Mistress of Lust, but a Disciple of Christ. As famous for Sanctity now, as before for Sin. An Eminent and an Excellent Saint. Loved, Believed, Served Christ much, and yet Thinks all little. Behind Him is her place. His Feet the part she Toucheth. At them she Knelt and Lies. Her Head Bows to them, her Heart below them. Most Lowly though most Highly Eminent. Her sins which were many were forgiven her, because she (thus) loved much.  
And little she was not to love Him. For Christ shown her much Love. Mercy is Amiable; she had that. A Drop in that Day more worth than a World. Pardon 
2 Tim. 1. 18. Psal. 32. 1. 2 Cor. 5. 1, 2.  is Desirable; she had it. A Word for it above many Worlds. (What were a Thousand without Life?) Eternity is Delectable; she hath the Gift of it. A Boon greater than all (were there as many Millions of Them as there have been Moment's in the World.) What's all that is, or is Imaginable to a Crown of life. A life for 
jam. 1. 12.  all Eternity.  
So Magdalen is our Schoolmistress to Repentance. Her Life our Lecture. Her Love our Loadstone. Her Eyes our Looking-glass. Her Tears our Spectacles. Her Pardon our Handkerchief. We must not be Great Sinners and Little Penitents; Great Penitents and Small Saints. All the Instruments of our Sins must turn Organs to God's Honour. And what gave Him most Offence, on 
2 Cor. 7. 11.  that must we take more Holy Vengeance.  
But to the Wounding, not the Murder of our Souls. The Bleeding 
● Sam. 20. 10. Ma●. 14. 17.  must not be with Joabs' Stab to Death, but like Malchus Cut, with Life. As we Love & Grieve, we must Believe and Hope. Bitterly with Saint Peter weeping for 
●at. 26. 7.  a fouler Fact, but not utterly Despairing with Judas, for the foulest. For whatever That is, This will be more foul. Because a Sin, not against God, but Godhead. Trampling on the Blood of 
S. Hieron.  Christ, and Tearing out the Bowels of God. For if any Sin be above Those Bowels and That Blood, One is not God, the Other is no Saviour. If none be above Them, Despair should be under us. Under us indeed, under Earth; in Hell, with Damned Ghosts of Men and Devils, who can never Repent, and therefore do ever Despair.  
Our Penitent is a Better Pattern. A Heart of Grief with an Eye of Hope, and Care of Life. So she who was a Woman of Ill note in the City, is of good mark in the Church. Much Honoured by the Saints. Most Dear to her Saviour. Ever after Glorious on Earth, and now for ever and ever Glorified in Heaven.  
Poor Sinner! Take Example and Encouragement from Her! Presume not of a small Repentance for great Offences. Nor Despair of Pardon, be thy Offences never so great. From Her take better Heart and Care. She was Crowned with God's Forgiveness, 
Ps. 103. 4.  but Commended that she loved much.  

The Prayer.  
O Lord, who didst make of a Great Sinner a Great Saint, & didst in Thy Mercy pardon her sins which were many, and hadst her great Love for Thy Mercy: O make me (a Sinner as she was) penitent as I need to be, and a Saint as every Penitent should be! Let me Redeem by my Love what I have Lost by my Lust, and show my loving Affection to Thee, by my more pleasing Conversation before Thee. Let me have 
Col. 1. 10.  no will but Thy: A Heart according to Thy Mind and Mouth, as Careful to Keep as I was Careless to Break Thy Commandments. Let 
Mar. 8. 38. Lu. 14. 26.  no Scoff or Cross cool my Love to my Saviour on Earth, that no Door, no Bar may shut me from Him in Heaven. Cast out of my soul all devilish & deadly sins, and let Thy 
Heb. 1. 4.  Good Angels Assist me, and Thy Holy Spirit Possess me, that with Thy Saints I may love and serve Thee as Those Holy Ones do. So let me live and die. The Sinners Comfort, The Penitents Pattern, The Saint's Fellow, Hell's Shame, Heaven's Glory, men's Honour, Angel's Joy, God's Care, and Christ's Love. And when I must die and not longer live, Amongst Holy Saints and Angels live with Thee in the Glory of Heaven, and love and laud Thee for ever and ever!  
Amen!    

Meditation against Apostasy, (1.) In RELIGION,  Upon Joh. 6. 68 Lord to whom shall we go? Thou hast the words of Eternal life. 
OUr Blessed Lord being left by many of His Disciples, 
Joh. 6. 66.  which did not well enough apprehended or affect His Doctrine, puts it to His Apostles, Will ye also go 
Joh. 6. 67. Os omnium Apostolorum. H. 55. in Mat.  away? S. Peter (not as the Head, but Mouth of the rest) makes answer for all; To whom should we go? Better Master we cannot have. For what  than Life? What life like that Eternal? Thou hast the words of both. Worse we must needs do. For to forsake Life, is to embrace Death, 
Jer. 2. 13.  and to Departed from what is Eternal 
Mat. 25. 41  to go to the Death which is Everlasting. Of this great and good Lesson Christ was the Teacher. From the bosom of the Father 
Joh. 1. 18.  He was sent and brought it. 
Psal. 36. 9  The Father the Fountain and 
Joh. 1. 16.  Well of life. Christ from Him Conveyed it by Taking Flesh, becoming so the Conduit of it. Therefore was He a Priest to Purchase the Well. And a King, freely to Bestow the Water. And a Prophet to Proclaim, and Preach. All the College of the Twelve were His first Scholars, and other Disciples as lesser Forms in His School. Saint Peter, as the most Confident (if not Intelligent of the Twelve) speaks at once his Reason and Resolution for not Quitting or Changing so Blessed a Master. Eternal life? what better than it? The Teacher of That? who better than He? From both we go, if from Him. To whom than shall we go?  
Saint Peter's resolute Reason is both our Warrant and Warning not to leave that School in which are the words of eternal life. The Church is that School (The Plantation and Propagation of the Twelve.) In It Christ still is and ever will be (though not in Person 
Mat. 28. 20.  as with them now) in Spirit as He was after, with His Apostles always, and amongst His Disciples every where. Out of the Church 
Mat. 18. 20. Mat. 24. 26.  if they say, He is here or there, believe it not, or you believe not Him. Out of Church than and out of Eternal life, that's sure; And when we were Received in, to Reneague and Fall of to Infidel Jew's, Mahometans, or Heathens, is to be shut and barred out. But not if in (in any) Church which hath the words of Eternal 
Lu. 1. 79. Act. 13 46  life. We may be Disciples, though not of the First Form. We may be in the School, though not Apostles. We may be in the Ark, though not in the Highest Deck. And blessed we are by being in the School, and saved we are by being in the Ark. And if any within be so fierce and bold as to Throw all out, and overboard, which are not of their Fo●m and Deck, that's not the way to be Saved 
Lu. 6. 36.  and Blessed.  
This God Pardon and Amend in the Church of Rome, or in the Fiery Spirits and Furies of that Church: All must be Damned Eternally who come not in Loyalty to the Court, that are not and keep not of their Communion. Though else they want not The words of eternal life. The Church of England when it cast of their Corruptions & laid by their Usurpations, Kept all the words of Saving Faith in the Three Christian Creeds, and Four General Councils; The words of Saving Life, In the Decalogue, Comprehending all our Duty in Gods Ten Commandments; The words of Saving Hope, In the Lord's Prayer, Comprising all Suits in His Six Petitions: And as the Words, we keep the Seals of Eternal life, In the Two Sacraments, Generally and Undoubtedly Necessary to Salvation. As Her Doctrine is Christian and Catholic, so Her Discipline Primitive and Apostolic. Bishops were the Apostles Children, and they are our Fathers. Priests or Presbyters are Bishops legitimate Issue (not Peers but Sons) and they are Her Children. Ours as well as Theirs Descend from the line of the First Bishops and Fathers, and can and do as well Prove their Descent such, as They theirs from S. Peter. If Bastardy be laid to the Charge of ours by an undue Propagation of Priests from a Scandalous Creation of Bishops; That Black Mouth deserves not a Pen but Scourge to 
See Mason de Minist. Aug.  answer it. And were it Christian or Comely to cast ink at one another's face, we might be Quit with some Successions of their Great Bishops, which look and are more spurious.  
Go than (if thou canst) from the Persecution, not from the Church. To forsake a Church for the Cross, is to leave it for wearing the Cognizance of Christ. 
Mat. 10. 38. 1 Cor. 11. 19  Take Grief but no Scandal at the Sects and Schisms that abound: when the Church had her Sceptre, they durst not show their Heads. They are and go Rebelliously against Her Rule, and therefore are Her Woe, not Her Reproach. And whither if not to Heaven, canst thou go to a Church Exempt by Privilege from Danger of Schism; or by Purity, from Distress and Persecution? 
Rev. 1. 23.   
And if the Tempter come with the Apostle in his mouth, which seems so fair, and takes too much with many, The words of Eternal life are with the Church of Rome▪ Allowed by Her Enemies a Possibility of Salvation; By't not too fast at that, but let them first By't at this; It is, because of that old Saving Truth and Worship, wherein they Concur, not for that new Unnecessary and Un-Catholick Doctrine and Practice, wherein they differ from us. By believing more Creeds than the Apostles and Apostolic; Receiving more Councils than the Universal; By their Adoration to Relics and Images, Invocation of Saints, Communion without the Cup, we believe them not to be Saved or Saveable; But by Belief of the Christian Creeds. Worship of God, Praying by Christ, Communion with Him. And therefore for this Mixture and Poison, more Perilous to Souls and their Salvation.  
So than for Doctrine to Rome, for Discipline to Geneva, if tempted to go away, with Saint Peter's words make our Answer and Apology against the great Pretenders to S. Peter and S. Paul too: Wither shall we go? Thou Church of England (though a sad a True one of Christ) However it be with Thee for Thy Temporal, Thou hast (none better, none fuller hath) the Words and Thing of Eternal Life.  

The Prayer.  
O Lord, who didst purchase to Thyself a Church on Earth, and 
Act. 20. 28 1 Tim. 3. 15.  founded in it a School to teach the way to Heaven; And by Thy Holy Spirit and Providence art, and ever wilt be present and precedent in that School, in and with Thy Holy Servants and Ministers appointed and 
Joh. 16 13  set apart to declare and deliver Thy Truth: I bless Thee that I am born in so blessed a place as Thy Church, and have in it the Words and Seals of Eternal life, and Thee in them: O let me never leave my Lord! Suffer no Spirit of Seduction or Temptation ever to take or keep me out of Thy School, till I can found Good better than Eternal Life. And since by Thy singular Blessing, I am in a Church which holds Thy Word pure without equal Mixture of Tradition, Thy Sacraments perfect without Mutilation, Prayers Devout without Superstition, Worship good without Contradiction: By a Discipline, Primitively Right without Alteration; let me not for Her Miseries forsake so good a Mother, nor for the Schisms & Rents in her Coat, Renounce so Holy a Body; But Those as the fruits of Hers and my sins, let me sadly bewail. And These, as the Foils of her former Beauty, wisely behold: That it may appear to be, not her Prosperity but Truth which I love, and that it is Thee (in her) and no Interests or Ends of mine which I serve. And that the Spirit of Discerning may may be seen in me, not judging of 
Joh. 7. 24.  things by Sense and shows of right, but Reason and more Real Evidence; nor valuing of Churches by 
Rev. 3. 1.  what they seem, but are. And O Lord I beseech Thee show mercy to my poor Mother Church, and Remove at once her Sins and Woes. And let her Children do her right, not to leave her for her Distresses, but to love her the more. Do Thou Lord Jesus love her, pardon, pity, and preserve her, and mercifully Restore her. And let thy Blessing with the Beauty of Holiness be in her and upon her, and all her Fathers and Friends, and Children of her and in her, who shed Tears and pour out Prayers for her, to Thee who art Head of the Church, and canst 
Col. 1. 18.  heal her. Lord in mercy help her! Help and Heal her Lord Jesus!  
Amen.    

Meditation against Apostasy, (2.) From GOODNESS.  Upon 2 Pet. 2. 22. The Dog is turned to his own vomit again. 
DOth He call Men Beasts? Not: For Sinners are not Men. They are Endowed with Reason, says the Philosopher, with Religion, says the Divine. Nay the Divinest Philosopher; Fear God and keep his Commandments, 
Eccles. 12. 13.  this is every man. To Act as Sense doth guide, and Appetite move, that is to be Beast. Man being in honour hath no Understanding, but is compared to the 
Ps. 49. 20.  beasts that perish. Not in Death more than the Deprivation of his Understanding. For that is it which makes a man. Brutality of Mind as well as Mortality of Body forms a Beast. Both give a perfect Form; for which they have the Definition of Beasts that are such Men. Natural Bruits or unreasonable Beasts. But Monsters, because made after the form, 
2 Pet. 2. 12. Judas v. 10  and manifested in the shape of men.  
All are Beasts, but some are Dogs, the filthiest of Beasts. The unclean Gentiles were to the Jews; The Infidel- Jews are 
Mat. 15. 26. Phil. 3. 2.  to the Christians. Which instead of Believing in Christ Bark and By't at Him as mad, not Men, but Dogs. To His Cross they did Hunt Him as so many Bloodhounds, and on it Bait Him and 
Ps. 22. 16.  Tear His Flesh, and Devour His Blood. Julian (after) by S. Hierome is made a Mad dog for his rage and raving at the Flock of Christ; The Jews (before) were a Kennel full, let lose by the Devil with a fury not less than His, flying and falling on the Lamb of God. All Dogs are filthy, but not alike. At their Vomit there they are most filthy. And Sins and Lusts (the Ill Humours of the Soul) The Superfluity 
Jam. 1. 21.— Evomit peccata. Orig.  of Naughtiness, this is the vilest Vomit. When cast out before by Confession, and fall'n to after by a Second Commission, this is To turn to it, and be most vile. Twice vile, because Once before. By 
Judas v. 12. Jer. 2. 13.  Lapse than, by Relapse now. Turning to Evil before Repentance, and Returning to it after Conversion. And most vile, because never till now so much. For this is to shake hands with God and Cast Him of, and that is to strike hands with the Devil, and Take him on. So Seven worse Spirits 
Lu. 11. 26.  are let in to the Heart, and all Sins made seven times worse to the Soul. We had power to stand, and stood, and are fallen for 
Heb. 6. 45.  all that Ability. We had high Favour from God in the Gift of such Grace, and Fall of after such Obliging Mercy. We stood fair in the Eye of Heaven, and have thrown ourselves into the Arms of Hell. We have Divorced our Souls from God, and have Wedded them to the World. The Holy Spirit is Dismissed, and the Evil One Entertained. All Former Goodness is lost, and nothing left but a Gild of the loss, and all 
Ezek. 18. 24.  Aggravation of that Gild. Better never be Good, than after Bad. Hypocrisy Doubles, Apostasy more than Trebles, Iniquity. And this in Manners (as the Commonest) is the Worst Apostasy. The Ill of that into Error, is, that from the Fall to Heresy, there is a Downfall into Pravity. For Conscience is seldom saved good, if Faith suffer Shipwreck. And a Blind 
Tim. 1. 1 9 1 Mat. 15. 14. 1 Tim. 3. 9 Heb. 3. 12. 2 Tim. 3. 6. 2 Tim. 4. 3.  guide carries the Followers out of the way. And the Affections hardly foot it right, when the Thoughts are erroneous. And this Fall in Life often ends in a Grovelling of Error. And the Corruption of Lust fouls not only the Heart in the fall, but the mind with it. Therefore as S. Paul says (Story shows) Heresy to be a Lust of the 
Gal. 5. 20.  Flesh. And Heretics whoever is their Father have it for their Mother. The World may push, but the Flesh throws them down. If than we must fly ill as Hell, Apostasy must be most Abhorred. For as the Devil Himself was the first Apostate, and made the second, and is Father of all Apostasy, so his lot is the End of it. And since he had no Christ to Redeem, no Spirit to Raise him from his fall, and so did not Apostate in Contempt of God and Christ; The man that doth, must have a Double Lot. But man out of Hell is not (even the most Devilish) a Devil. He by 
2 Tim. 2. 25, 26.  the Grace of Repentance may rise from his Fall. Return from his Vomit. Of Dog turn Sheep again. And of a filthy Creature be washed in the Lamb's Blood, and made clean and innocent. So many in Primitive times did, and others may, and do. And man out of Heaven, even the Holiest, is not an Angel. He therefore may 
Gal. 6. 1.  and will fall to former infirmities, and yet keep his state of Grace. That is rather a Lapsing than Relapsing to Evil. Not an Act of Apostasy, but Frailty. And I must take heed I bind not my Soul too hard from such failings, 
Ps. 19 12.  jest I tie myself to Inevitable Trouble, because to Absolute Impossibility. Good Prayers and Endeavours against all Ills and undue Acts do well, but not too great Vows and Promises. Which instead of setting the Heart free and full to the service of God, puts the Conscience into Fetters. He that stands shall do wisely to consider this, that a Trip is not a Fall from Grace, jest he lie in Distress if he do not: And he that is fallen indeed, shall do comfortably to Remember this, that a fall from God may be Recovered, jest he wallow in Despair, if he do not believe it. Art thou fallen by the Weakness of the Flesh, and Strength of the Devil? Repent and Rise in the name, 
Eph. 5. 14. Jer. 3. 10.  and by the Hand of God. So thou dost Defeat Hell, give Saints a Joy, Angels a Feast, and Heaven 
Luke 15. 7, 10.  a Holy Day.  

The Prayer.  
O Lord, who in Thy Goodness hast made me a Man with a Reasonable soul, and by Thy Grace a Christian of a Sanctified spirit, let me not make myself a Beast by my Sensuality. Of a Child of Thy let me not become a Goat for my Wantonness, a Dog for my Filthiness. Lust as Vomit let me loathe, and above all, Back-sliding sins, which make me lick up my Vomit, and Thy Vengeance with it. Before Thee let me be humbly vile in my own eyes, as a Dog unworthy the lest Crumb of Thy Mercy, but against Thee let me not be wickedly vile, jest I be both as a foul and dead Dog before Thee. 
2. Sam 9 8  From Lust which makes so foul a Fall; From an evil Heart which will harbour such a Lust; From Devils in whatsoever shapes, which Tempt to have such a Lust in my 
Ro. 11. 20.  Heart; From Pride which throws down without a Devil; Thou that hadst Temptation, but didst neither trip nor fall from Thy perfect purity, Lord Jesus Deliver me. From so great a Gild, and Woe, and Shame ever Keep me! My Lapses pity, my Relapses prevent in me. If I do fall into any, let me not lie Impenitently: but from falling from a state of Grace & holy Course to a naughty and filthy Life, O suffer no Lust or Fiend to 'cause it in me. As the state of the Devil himself let me behold and beware all such Apostasy! Thou that art able 
Ro. 14. 4  to make me stand, uphold me Lord Jesus!  
Amen!    

Meditation against Inconstancy, In our BELIEF or COURSE.  Upon Ephes. 4. 14. That we henceforth be no more children tossed to and from with every wind of doctrine. 
THe Spirit of God (at Pentecost) 
Act. 2. 2. Joh. 3. 8.  came as a Wind. And so It blows, not by chance, but where it listeth. Whence, is easily known, and whither, and wherefore, It Comes from God, and Blows to and for Heaven. All Souls Bound and Embarked Thither, 
1 Tim. 1. 19  Sail and Arrive at that Blessed Port and Place by the Favour and Power of this, and only this Wind. All good Doctrine is a Blow, and every Truth a Breath 
Veritas à quocunque dicitur à Spiritu Sanoto est. Joh. 16. 13.  of This Spirit, called therefore, The spirit of Truth; because all is (as in It) from It. For the Truth of Things is in God's Mind, and the Truth of Words is in God's Mouth, and those two are all. And God and His Spirit are one, which is both Gods and God. 
Acts 4. 4.   
All Wind is a kind of Spirit, which we feel but do not see. But this is not Intellectual, but blows naturally. Intelligent Spirits Act and Breath voluntarily, but are not all Gods, because many of them are Blasted with Error and Ill, and move Irregularly. All Regular and Religious Spirits are moved from God, and are His Works and Gifts, but none can be said to be the Spirit of God, because they are the Spirits of Saints who are but Men, and not as that of God is, Essentially. It is than not the same, but another from God, but what Mouth or Heart soever is moved in Truth, and to Good, there the Spirit of God breathes, which is the Principal Agent in all good Acts, and the first Mover. And those Doctrines are and must be Divine and Infallible Truths, which are delivered by Pens or Tongues possessed of Purpose, and Acted 
2 Pet. 1. 21. 2. Tim. 3. ● 16. 1 Thes. 2. 13. Gal. 4. 14. Luc. 1. 10. Mar. 13. 11. 2 Thes. 2. 2 1 Joh 4. 1.  and Guided by the Holy Ghost, because they writ and speak by His Inspiration. Therefore Holy Prophets and Apostles are to be Herd and Believed in their Words and Scriptures as God Himself; made therefore Organs of the Holy Ghost, and God's mouth.  
But not all that pretend to theirs and God's Spirit. And a matter of good Wisdom and great Concernment it is, to Discern Spirits, which are, and which are not, Gods. And no better way than that: To Remember where It was, and Consider what It is. As Breath is in man's Mouth, God's Spirit is in His Word. As the Procession of it, so 
2 Cor. 3. 8. Joh. 16. 13. Joh. 16. 15.  the Inspiration of us is from the Father and the Son in the Holy Prophets and Apostles, which as Two Lips make up the Mouth of God. The Scriptures are the Coasts from which these good Winds come. If they blow besides or against them, they are 
Isa. 8. 20. Gal. 1. 8. 2 Joh. ver. 10. Rom. 1. 4.  not of God, they are not good. And if they be Thence, there is no error nor ill in the Breath, as there is none in Gods. Nor in the Spirit of God, which is the Spirit of Truth and Holiness, and cannot move to what is false or foul. What doth so is Another from It. And cross to Him. So not Gods, because as Himself, His Spirit is One, and His Mind 
Eph. 4. 4, 5, 6.  is Himself; but so there should be Two. The Doctrine of the 
Heb. 13. 9 1 Tim. 3. 10.  Spirit is Divers, never Contrary to itself. For God is ever the same, and One. What blows against God and Heaven, is a 
Ps. 102. 27 1 Tim. 4. 1  Wind from the Devil and Hell. What is To and Again, is not from God. If Tossed to and from, the best of the Spirit is but Mans.  
This Spirit of discerning Spirits, 
Heb. 5. 14.  should possess all Christian Souls. And the Wind of God be so well known, that we should not be Moved, much less Transported, by any other Spirits. For we are not Chaff but Wheat. Not 
Mat. 3. 12. Lu. 12. 29. Heb. 3. 4. Jam. 1. 6. Heb. 5. 14. 2 Cor. 14. 20.  Weathercocks (Phanes) but Houses and Temples. Not to be Meteors, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but Stars. Not Waves but Rocks. Not Babes in Knowledge, but Doctors. Not Children for Ignorance, but Men. And if not for Duty, for Peace sake we should. For our minds else are in perpetual Motion, and we like Tennis Balls ever upon the toss, never at rest. For Honour; for why should my Thoughts serve as Feathers for every Mouth to play withal, and my Mind as a Football for every Foot to spurn? My Heart a Prey for every Hand 
2 Pet. 2. 3.  to take? Nay for very Happiness sake; For where the Mind is Indifferent, the Spirit is not Resident. And my Bliss in the way, and at my end, both depend upon the Conduct of the Holy Spirit.  
God be merciful than to us and our Times! Moore Bodies when Christ came were not possessed with Ill Spirits, than Souls 
Mic. 2. 11.  are now with odd ones. Every Spirit that blows moves us. Every Wind that stirs drives us. Every Drum me that beats to Novelty gets Voluntaries. Every Trumpet that sounds for Heresy finds Followers. Aecebolius His Ghost haunts many. They have been in Religion, Wrong and Right, and Right and Wrong again. God give them at last with Him to Repent with due shame and woe, and to Come and Continued Right. As if we had no Care to come to Heaven, or no doubt that all Winds would waft us to that Holy-Happy Port; our Souls sail with any. The high wind of Power, or fair wind of Prosperity carries away many. The Side-wind of Faction most. The foul wind of Lust all. Where 
2 Tim. 3. 9  Profit blows, or Pleasure breaths, or Honour moves. Nay the Basest, & Filthiest, and Shame fullest Profit, and Pleasure, and Honour, that's our wished loved wind. And if in a Church, and from a Pulpit, though from a Spirit as far from Gods as Heaven from Earth, we hoist up our Hearts as Sails to take in the Breath, and Commonly, whatever it be, are for the Next wind, and Away we go with it.  
This Ill Spirit of Giddiness of old did much haunt and hurt the Church. The Apostles therefore prescribe so often and much against it. They who had the great Cure and Care of Souls, and 
1 Joh. 4. 1. 2 Joh. 2. 9 Judas v. 4. Tit. 3. 10.  knew this Malady was fatal to some, might prove mortal to many, use all Arts and means to Prepare and Confirm their minds against it. And for that end did Contend and Labour much to Keep and Cast Ill Spirits out the Church, jest weaker Souls should be Blasted in it. St. Paul discovered this Vertigo at Ephesus, and doth Intimate both the Cause and Cure of it. They were Children (that was the Cause) They must be Men (that will be the Cure.) Men of Heavenly Minds, Established in the present Truth; 
2 Pet. 1. 12.  and of Holy Affections, Established 
Heb. 13. 9  with Grace (that is to be Christian men;) and this will make a perfect Cure. For God is the Centre of the Soul. The Heart is that which sets man on his Centre. Religion which binds 
Ps. 112. 7.  man to God, brings the Heart to His Centre in God. And Truth and Grace, Sound Judgement, and a Sanctified Spirit, these two take up all Religion. Error, if Capital, shakes; Lust, if more mortal, quits the hold. For God the Centre being the First Truth and Chief Good, the Soul cannot fix on Him, if they be fastened on. Hence Catechising is so much Commended, because it found'st the Mind in Christian 
Gal. 6. 6. Heb. 6. 1. Jam. 4. 6.  Truth, and Humility Commanded, because it grounds the Heart in Grace. That lays the foundation right, and this low; and so both bear up the House, and keep the Soul fixed and sure from either falling or wavering. Childish Thoughts and Lusts (as all Erring and Earthly ones are) which show us not to be as we should be (Men) these make us Tossed to and from with every wind of doctrine, as Toys and foolish Frights draw and drive away Children.  

The Prayer.  
O God, who hast made me a Man and a Christian, and so one of Thy Children, let me not be a Dwarf amongst them, nor a Monster instead of such a Man. Having in ●he age 
Heb. 5. 12. 1 Cor. 16. 13. Eph. 4. 13.  of a Man, the wit of a Child, and standing at the stay of a Babe, when I should be a Tall man in Christ: If not for Shame, for Fear let me have a wiser and stronger Soul. Jest as a silly Bird it be caught in every Seducers Snare, and as a w●ndering Bird be in perpetual danger, and never at rest. And as one not settled in any Religion, be judged of none. And go not forward in my Conversation because at a stand for my Religion. Not daring to do what I doubt to be Right, or Presuming too much, if I do what I doubt; Having no Comfort, because no Conscience and Constancy in the best things which I think and do. Let me not be one man at Bethel, 
1 Sam. 10. 3. 1 Sam. 28. 7. 2 Sam. 3. 1 Sam. 30. 6. Gal. 1. 6. & 3. 3.  and another at Endor with Saul, but in Hebron and Ziglag one and the same man with David: Not with the men of Galata be Fickle in Faith, betwixt the Jewish and Christian; but as the Saints of Christ at Pergamus (even where Satan had his Throne) Holding 
Rev. 2. 13.  fast his Name. Let no Wind of Doctrine but from Heaven, drive me, no Spirit but of God move my soul. Let Thy Holy Spirit be my Card, Thy Holy Word my Compass, and Thy Holy Apostles my Pilots; Bind my Ears to their Mouths, whose Doctrines and Do 
2 Cor. 11. 13.  are most Apostolic (not as false Teachers in pretence, but really and reasonably so.) A pure Mind from Error and Ignorance, and clear Heart from Lust and Ill, make me O God of Truth and Grace. So shall my Soul fix on Thee. No Seduction nor Temptation shall hurry me in the way to Hell, or stagger me in the way of Heaven. And so my soul shall at last Arrive with Thee, and Rest in Thee, where no Infirmity or Enemy shall move or remove me; fixed on the Rock of my Salvation in all Felicity to all Eternity. So be it for His sake who 
Heb. 13. 8. Ps. 102. 27  was yesterday and to day, and the same for ever: O Thou who dost never change, but art ever the same. Even so be it to Thy Servant, for Jesus His sake.  
Amen.     

WHOLESOME MEDITATIONS FOR SICK BODIES, Raised from the Estate of Three Sick Saints; Bodies sometimes sorely Diseased on Earth, and now Ever Blessed Souls in Heaven, Job, David, Hezekiah.   


I. Sick Job, or Job' s Consumption.  Job 19 25, 26, 27. 
I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth.  
And though after my skin, worms destroy this body, yet in my flesh shall I see God.  
Whom I shall see for myself, and mine eyes shall behold, and not another, though my reinss be consumed within me.  
Job's Body than was in a Consumption. No wonder when not the Stone, Strangury, Gout, Dropsy (two or three, or four, but) ten of the greatest Torments & Maladies 
Bolduct on Job.  of mankind, are observed and numbered up in him. And no wonder at that, when (life excepted, which must not be touched) 
Job 2. 6.  God Commissions the Devil, to do what he will or can to his Body.  
Touch he could not an Ox, an 
Job 1. 11.  Ass, a Sheep of Job's without God's leave (much less a Limb of his Body, or Hair of his Head, but by Permission.) But having got licence for the whole, from Head to Foot, no part shall want pain, every Member shall have Mischief. The But of Satan's Malice shall be filled with his poisoned Arrows. That by those Extremities on Job's Flesh, he may (if possible) provoke his patiented Spirit, and distemper his holy Soul. This was the Devils aim. That the mark which he shot at.  
The wonder than is, That God (a most Gracious Lord) should give up His good Servant into his enemy's Hand. The 
Job 2. 6.  good God's professed Foe, the good Man's mortal and Enraged Adversary.  
God would teach us by this piece of His Providence, not to doom others for Reprobate Souls, because they have most Miserable bodies. Nor to deem ourselves Butts of God's wrath, because stuck full of the Devils Arrows. It is not evidence enough to pronounce ourselves or others castaways, because our Bodies show us to be wretched Lepers or Lazars. The mark of Misery doth not exclude us the Fold of God, it admits us into His Sheep fold.  
Afflictions are sometimes Trials, not Judgements. The Sick Bed is not always God's Gaol, but His Field. And we on it not Gods Prisoners, but Champions. The best Soul on earth hath 
Job 13. 7.  the worst Body in it.  
Woeful, but withal Joyful too. He is it, He knows why He is. I know that my Redeemer liveth. A Redeemer he hath at present for his Soul, at last of his Body. A Kinsman, Allowed by 
Leu. 25. 49 Mic. 5. 2.  Law to Redeem. Who lived from all Eternity as God, and from and before the beginning of the world as Man (in the Appointment of God.) God-man, 
1 Pet. 1. 20  who lived to do good to Man, before he was born of Mankind. And though after, it was His lot (as Mediator) to fall by Death, and lie in a Grave, before Three days passed He did Arise and Ascend to Heaven, to possess the Purchase of His Redemption and ours. And thence shall Descend to Earth to stand and judge the World.  
And although, after Diseases have stead Job's skin, and torn his flesh, what remains shall be to feast Worms (which shall have lesle to feed on, because so Torn and Flayed) yet In his flesh (that miserable, macerated, and mangled Flesh, for Substance the same, but for Quality another▪ and far better Body) he shall see God. Not as a Foe, but a Father. In Christ, not as a Judge, but a Redeemer. With a Beatifical face, and eye of Gods and His. Even those eyes which were than sunk in their holes, and after to be closed with Death and Mould, never more to see man on earth, With those eyes shall he see God, and Christ for himself, and not another. For Bliss is no more to be seen with others eyes, than to be wrought with others hands. Himself therefore (not other) with his own eyes (none else) shall to his Eternal and Infinite Blessedness, see God than, though now, His reinss be consumed within him.  
No Cordial in Sickness to Job's. The Sight of Bliss above, against the Sense of Woe below. When Death is a Call to Heaven, Diseases are our joyful Summons to Death. Hope of Eternity devours the Grief of Misery. No fainting of Spirits under all those burdens of the flesh, if we take but this Cordial. S. Paul gives it us, as it was taken by Job.— Therefore we 
2 Cor. 4. 16.  faint not. The Renews of the Inner man support the Decays of the outer.  
Not Compare betwixt a Moment and Eternity. No Concord between Levity and Gravity. Our light afflictions which are but for a moment, work for us a far more eternal and exceeding weight of glory. But how does this Cordial work? As the Eye is set upon Eternity. Whilst we look not at the things which are seen, but at the things which are not seen. And why? For the things which are seen are temporal, but the things which are not seen are eternal.  
Lord! If Thou sand me Job's Sickness give me his Cordial too, I beseech Thee. So good a life on Earth, as will assure that blessed one in Heaven! And than for joy or Woe, Health or Sickness, Do what Thou wilt, dear Father, with Thy Child and Servants life.  

The Prayer.  
O Lord, if Thou sand me Job' s Misery, give me his Patience. If mine be not more, let me not be Impatient for lesle. If my Misery be lesle, let my patience be the more. And that I may have Job' s Patience, let me have his Conscience. A heart so sound before Thee, that whatsoever wounds shall be in my Estate or Body, I may not bleed desperately. If Woe be on me, let not Sin be in me; Hypocrisy within, or Profaneness without; That taking away the sting, I may not feel the Serpent by't me, though it touch me. So shall I have with Thy Rod, Thy Staff to support 
Ps. 23. 4.  me; Job' s staff for his burden. Whatsoever my load is, let that staff lie by me, let Thy Grace and Mercy uphold me for His sake, who is the Only support of my soul and hope of my Salvation, Jesus Christ our Lord,  
Amen.    

II. Sick David, or David ' s Ulcer.  Psal. 38. 5, 6, 7. 
My wounds stink and are corrupt through my foolishness.  
I am brought into so great trouble and misery, that I go mourning all the day long.  
For my loins are filled with a sore disease, and there is no whole part in my body.  
MY wounds stink? Diseases are the wounds of life. David's are not from Man's but Gods Sword. He heals, He wounds, 
Deut. 32. 39 V●r. 2.  Man is struck with Sickness, God Smites. Infirmities are his Arrows. They hit not our Bodies, but ●s aimed and shot from His hand. David's loins were filled with them, no limb was free (There was no whole part in him.) The whole Body was but one Ulcer. He went mourning all the day long, (not an hour of ease.)  
Nor was the Disease only sore, but loathsome too. His wounds stink. They do not only smart, but smell. And no marvel. They rot whiles he lives. Not mortified, but putrified. They are corrupt. And how is this? Through God's Severeness? Not, but Through his foolishness. No rest in 
Ver. 3.  his bones by reason of his sin. Nothing but Painfulness and noisomeness in his Body, but by his own foolishness.  
Wickedness is Foolishness. Filthiness is Folly in Israel. David 
Gen. 34. 7. Deut. 22. 21.  was fooled by Lust, and therefore is filled with Sickness.  
He fouled another's Bed with his Body, and for that doth wash his couch with his tears. All the 
Psal. 6. 6.  night long weeping at last for his wantoning in the day and night. His eye roves from his roof, his 
2 Sam. 11.  bed must be watered for it.  
Repentance is the best fruit of Wickedness. It ends in Tears or Fires. Sickness is the lest pain of Sin, it brings forth Death 
Jac. 1. 15.  (without Repentance) Bodies and Souls both Eternal Death. So Sin makes us twice fools. The first folly of Man is to miss of God, his End. The next is to fail of Comfort in the way. And in it we commit such foolishness. The first Sin (Adam's) was the Original of all our Woe. And the Second (our own) is the Spring of our Wretchedness. Our loss of Joy in Heaven, and Comfort on Earth, both flow from that Spring. The Pains of Hell and Earth run both from that Original. David's wickedness went over his head, and because his Gild, his Woe was intolerable. No wonder 
Ps. 38. 4.  when God Himself is pressed 
Am. 2. 13. Mat. 37. 46.  under our sins, and the Son of God cries out as oppressed under them, if we sink in our Spirits, and our Bodies groan, and bow, and break under the burden.  
Yet sin we will, come Sickness, come Death, come Pains, come wounds, come what will come, That's our foolishness.  
To keep from Sin than, is our First Wisdom, and to go from it, our Second. So David got away by Repentance from his sin, and above his Woe, by Patience, 
Psal. 38. 18. 13.  That takes the Core out of the Wound, and this applies a Plaster to his Sore.  
No Plaster to Patience for the Wounds of Sickness. No Patience to that which is prepared by Repentance.  
If it be just what I suffer, why do I complain? The Prephet silenceth that in his loudest Lamentations — Wherhfore doth a 
Lam. 3. 39  living man complain, a man for the punishment of his sin? The Church professeth as much in her deepest Distresses (The Insults of her Enemies) in her greatest Calamities. I will bear the indignation of 
Mic. 6. 9  the Lord, because I have sinned against him.  
Nay, it's Merciful what I endure on earth, if Sin deserve the Sufferings under it. It's Favour 
1 Cor. 11. 32.  to come of with a Rod for a Sword. It's Clemency to commute the Pains of Hell for Woes on Earth. It's Bounty to accept a Moment for Eternity.  
David therefore thanks God that he was struck Sick, not Dead. The Lord hath chastened me sore, but 
Psal. 118. 18, 19  he hath not given me over to death. S. Austin prays God to Cut and Cup, Wound and Burn, and do what he will with his Body, so that He will Eternally spare his Soul.  
The Church doth proclaim it, not for a Simple Pity, but a multitude of Enlarged and Continued Mercies, that they were not consumed. Though never Nation on earth before them, was so plagued and confounded, crying out of the dungeon of her greatest darkness, & deepest discontentedness.— It is of the Lords 
Lam. 3. 22  mercies that we are not consumed, because his compassions fuil not. They are new every morning, great is his faithfulness.  
Law, Temple, Throne, Country, all was gone, yet in their Captivity they live; They are upon some, though not their own earth; It's Mercy, its Mercies they are not utterly and eternally consumed.  
O Lord, if for my sin I must have some, let me have Hell in my Bed (day and night tortured with diseases.) Let me have Hell in my Conscience (Tormented with the Fire and worm of Guilts above all bodily Tortures.) Let me have Two Hells, Two hundred Hells on earth, so that I may not have that One, that fearful one under it. 
Psal. 6. 1.   
If I offend, Correct me in Mercy, not in Thy Fury. With Thy Rod, not with Thy Sword. If my Sickness be Thy Rod, and my Sin wound me, give me the Plaster with the Sore. The Patience of a Penitent for a Sinful Soul. Patience, Patience I beseech Thee, for Jesus Christ his sake, Amen, Amen.  

The Prayer.  
O Lord, if I do sin as David did, why should I not think to suffer like him? If I sin more, and grieve my God, let me more quietly bear my Grief. Whatever my punishment is, how bitter soever on earth, let me not suffer that which is without end or ease for ever. Let me rather roar in Bed than Hell; since Gild will make me cry somewhere. And with my Cry let my Prayer come before Thee for Thy pardon to my sin, and pity to my misery. Preserve me in it, till Thou please to Deliver me from it. Since I pay so dearly for the folly of my sin, make me wiser than to buy such pleasure with so much pain. Of my Body, and (without Thy Mercy and my Repentance) of Soul to●, in all Extremity to Eternity. From That deliver me whatever Thou inflict upon me. From This (if Thy will) which is so grievous to me. For His sake, who is the Deliverer of us from wrath to come, Jesus Christ 
1 Thes. 1. 10.  our Lord.  
Amen.    

III. Sick Hezekiah, or, Hezekiah ' ss Plague.  Isaiah 38. 13. I reckoned till morning that as a lion so will he break my bones. From day unto night wilt thou make an end of me. 
PRobably the Plague was Hezekiah's Disease. The Plaster of 
Ver. 22.  Figs and the Boil, make it guessed to be the Pestilence. A Raging and Roaring Sickness it was, by the shape wherein God appears in it (As a Lion.) That did not only tear the Flesh, but gnaw the Bones (The cruelest Extremity which could be felt or feared, an Angry and a Hungry Lion.) And without all ease or intermission too. From morning to night, from night to morning. From day unto night, he reckons till morning, it will make not an assault and breach, but a prey and havoc, an utter ruin, and absolute end of him. (A mortal and perpetual Malady) so he reckoned.  
But without the Lord of Hosts, the God of Health and Sickness. True, the Lion was set on by God (Set thy house in order, thou 
Ver. 1.  shalt die.) Peremptorily, he shall. And with a Duplicate, Thou shalt not live; But taken of too by the same Hand (Gods) and the same Mouth (the Prophets.) Indeed God's hand was taken of by Hezekiah's. He weeps, he prays. Even 
Ver. 2, 3. Numb. 14. 12. Gen. 32. 28.  God Himself is conquered by those hands. But not by every ones, but Hezekiah's. Who else would not take the Lion of?  
Who would die of Sickness, if Prayers and Tears could make them live? Hezekiahs it was that did pled, as well as weep and pray. That made a plea for his life which every one cannot draw. From the goodness of his life, for the Respite of his death. From the uprightness of his heart, 
Ver. 2.  for the Preserving of his life. For God's Mercy, from his Truth. For a longer course on earth, from his holier one before heaven. This makes him hope a Reprieve from the Sentence of God. That makes him pray for it. And to very happy purpose. For though the Doom was pronounced Peremptory, it was meant Conditional. And that Reserve God kept in 
Ver. 5.  His breast, to renew the King's Lease upon that Condition▪ That he should so Weep, Pray, and Pled. And the Belief of it lived in Hezekiah's breast. He did not lie down in despair under the dreadful Message of his Death, but raiseth up a good Spirit of hope, and from it seeks and finds a Grant of life. So the good man strives to have the same will with God, and the good God doth please to have the same mind with him. And a Blessed meeting is made of their minds and wills, as if both had but one Bosom and Heart.  
And now for the Chatters of a 
Ver. 14.  Crane, and mournings of the Dove, Hezekiah chants like an Angel his Hall elujahs out, and sings Hymns and holy Anthems in the House of God. 
Ver. 20.   
Out of Heaven, no Cordial in Sickness like a good Conscience. And no Conscience so Cordial as what is extracted out of a good life. To remember ourselves of a 
Ver. 3.  holy Course, and pray God to remember it. Lord, if thou sendest to me sad Maladies as Messengers of Death, & Sicknesses as Prophets to my Body, to bid me set things in order and die; let me give them Hezekiah's Entertainment, Not despair, but hope. Not presume, but use means of life. Let me not roar, but pray. Not fret at it, but weep. Not question, but pled to the Bill. Not slight, but peruse the Message.  
And before the sad Messenger or Message of Death shall come, let my Cordial be ready. That when the Lion shall be on my bones, the Lamb may be in my bosom. The Lamb of God by my Faith in his Blood, and quietness 
Rom 15. 1.  of Soul by the Peace of His Spirit. The Comfort and Courage of a good Conscience. Amen.  

The Prayer.  
O Lord God, if Thou smite my Body with the Pestilence, keep the Plague out of my Soul. The Pestilence of a guilty Soul, and Heart struck with Gild. Whatever my Plague is, let me see it sent from Thy Hand, and how peremptory soever the Message seems, let me not despair of Thy Help. Thou canst Heal, who dost Wound, and wilt Revoke Thy Sentence if I sue for Thy favour; Nor let me presume to ask without use of means to obtain. O Lord heal me, for I am sick, & let my penitent Tears be my Cordial waters to Comfort me, till Thou help me: And moving Messengers to Thy Mercy to pity me, and make haste to my help: And if Thou dost graciously please to Renew my life for further years, let me not forget myself and Thee so far as to be lift up against, or above what I aught to do and be, jest failing of that small Rent, Thou take away my Lease, or load it with such Encumbrances, as I shall make it a mercy to have it taken from me. So let me hope, and do, by Thy Grace and Mercy, Good God, for Jesus Christ His sake.  
Amen.   

The sum of these three Meditations, as an Elixir extracted out of all the Cordials and Prescripts, and Practices used and received in them all.  
Three great Persons all these 
J●b 22. 9, 10. Job 1. 3.  were, Job a Prince, David and Hezekiah Kings. He the greatest man of the East, and They, not the meanest Kings of Judah, or the World. And they were all as Good as Great. Job the Best 
Job 1. 8. Act. 13. 22 2 Chron. 29. 2.  man in the Earth. David the Best King in the World. And Hezekiah in all things like unto David. Yet as all of these are Dead, they were Sick all, and all of grievous Sickness.  
1. If Greater, than be not Prouder than others. If we be above them in some things, they are even with us in others. In the Best things they are our Equals, (Christ's Blood and Heaven.) There is one Saviour and Salvation for mean and great. All in God and Christ are Peers. In the 
Col. 3. 9  worst things we are their fellows, Sickness and Death. The Portall and House are of equal Passage for all. All mankind is laid and levelled in the Grave. King's have 
Eccles. 7. 2  no Prerogative over Sickness. Beggars are Coheirs of Happiness. 
Lu. 16. 22.  The Power of more Goodness is all the Privilege of Greatness.  
2. Hath the Saint than no Prerogative above a Sinner? none from the two Common Beds of Mankind (of Sickness and the Grave;) Their Privilege lies another way. Not Kings (except such) have like Prerogatives to the Saints.  
God is their Father, Christ their Brother. The Holy Ghost their Comforter. Angels their Guardians. Saints their Associates. Death their Desire. The Grave 
Phil. 1. 23. Revel. 14. 13. Lu. 21. 20. Joh. 17. 21.  their Rest. The Bar their Joy. God their Portion. The Trinity their Propriety. Heaven their Home. Eternity their Term.  
Before Death their Prerogative is much. At it more. After it most. But from Death and Diseases none. By Death they have, from it they have not.  
Come it as it will, by the Common Arrow or Sword (naturally or violently, by Infirmity or Accident.) Come it as it may (quick or slow, by wound or weakness, a lingering or a hastening pace) it 
Rev. 2. 1●  is the Coronation of a Saint. It puts his Soul in Glory, when his Body to the Grave. And there the Body goes to bed, assured to Rise and Unite with the Soul in Glory, and to make the Person Complete man Crowned, than with Immortality, both Soul and Body.  
O Lord, If the worst of Sickness be to die, and the best of Death to live for ever, Welcome Sickness, Welcome Death in the name of the Lord! I will not more fear Death than Heaven. Nor to be Diseased, than to be Blessed. Since that is the Door of Heaven; and this is the way to that Door.  
Job, David, Hezekiah, were all Sick, are Dead, and in Heaven.    

The Saint's Death a fair Dismission. (I) Meditation of the good in Death,  Upon Luke 2. 29, 30. Lord now lettest thou thy servant Departed in peace, according to thy word. For mine eyes have seen thy salvation. 
DEath than is a Dismission. 
Ro. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 5. ●  The Body is the Souls Prison; So it is a Deliverance from a Gaol. The Body is the Souls Sepulchre; So it is a Resurrection from a Grave. The Body is the Souls Burden; So it is an Ease from a Pain. That is not all; Corruption makes the Prison loathsome, the Grave noisome, the Burden wearisome; And by that it is chained to the Body, Death 
Ro. 8. 21.  breaks that Chain. From the Acts of Sin, the Bondage of the Soul. And from the Enticements of Corruption, the yoke of that Bondage. For these are done and Rise against the Sovereignty of the Soul, by the strength of the Members, and motions of the Body. 
Rom. 7. 5. 8. 23. Ps. 68 20.   
This Dismission is by God the Lord of Death. Till He Dismiss us we must not Departed. That's not to leave but break the Prison; and not to quit but change the Gaol. For a worse too, a better; Hell for a Grave. That is or should be with Horror. This is In peace: Assurance of God's Favour the Seal of Peace, and Quiet of man's Mind, the fruit of that Favour.  
This is the Devout, not the Debauched man's Privilege. He that lives in War with God, cannot die in His Peace. Death is not a Dismission 
Isa. 57 21.  but Commission of his Soul. From the Bodies to the Bottomless pit. Simeons' Security was the Having his Saviour in his Arms, not under his foot; and in Him his Eyes saw God's salvation. And for that his Heart doth not Abhor, but Invite Death. His Fiat is ready for Gods william. Now Lord (even when Thou wilt now) for I have Embraced Thy Christ, I have felt Thy Word. (I have had a sight of my Lord, an experience of Thy Truth) Mine eyes have seen thy salvation.  
It was the Arms of his Faith (not of his Flesh) which laid hold on his Salvation. Those may hug the Body of Christ; These hold Him as a Saviour. So do Thy devout Servants O Christ! Their Hearts are for none but Thy Embraces. Thee, and what is Dear to Thee, Thy Church, Thy Children, Thy Ministers, Thy Members, Thy Sacraments, Thy Services, Thy Word, Thy Worship; What is with Thy Will, and to Thy Honour, These are the Desires of Their Souls, The Delights of their Hearts; These have the Value of their Minds, and Vigour of their Spirits; These they Entertain with all their love and strength; And for Thy sake All, and so Thee, in these. Thou dost therefore let them (as Simeon did) departed in peace. O let me love and serve Thee as He did, that I may possess the Peace which he had. When I must die, make good Thy Word, show me my Saviour, let me so departed.  

The Prayer.  
Merciful Lord, give Thy Servant Simeons' death. When the Hour comes that I must, Quietly and Comfortably to departed. That I may have his Death, let me have his Faith; Thyself in my Heart, and Thy Son in my Eye; That I may have his Faith, let me have his Life. A Simeon that I may die, a Simeon let me live. A Devout man in Thy Temple, and a just one 
Luc. 2. 25, 26. Heb. ●0. 36.  out of it. Have Thy Holy Ghost within me, and Thy Heavenly Promise before me, and with a hopeful and patiented Piety wait for the joy and Comfort Thou dost promise'. thou O Christ let me Embrace and Hold in the Arms of my Faith and Love till I die, that Thou mayst Embrace and uphold me in the arms of Thy Power and Mercy at my Death. O make me Thy Servant now, that Thou mayst be my Salvation than. Let me not fancy Thee in me, but found and feel Thee. Nor be than to seek Thee, when I perish for ever, if I do not found Thee. Lord devil in my heart by my Faith, that I may not be a stranger to Thee at my death. Let my Arms and Heart 
Eph. 3. 17. Lu. 13. 27.  be full of my Saviour, and (at their last close) O than let my Eyes see Thee, and Thy Salvation, Dear Jesus.  
Amen.    

A Pious Death, a Present Blessedness. (II.) Meditation of the Good by Death,  Upon Revelat. 14. 13. Blessed are the dead which die in the Lord, from henceforth, yea saith the Spirit, that they may rest from their labours, and their works do follow them. 
BLessed are the dead? They are than; Else they could be neither Cursed nor Blessed. But 
Numb. 23. 10.  all the dead are not Blessed. Not, Men of Cursed Lives cannot die Blessed Deaths. Dives who lives and dies an Unmerciful Epicure, 
Luc. 1●. ● 19, 23. ●  dies and ever lives after a Damned Wretch. They are blessed, 
Ps. 116. 1●  and only they, which die in the Lord. And in Him they cannot be at death, that were out all their life. Not, out of Sin we must be 
1 Cor. 5. 7 2 Cor. 5. 17. Eph 3. 17. 1 Joh. 4. ●2.  by Repentance. By Faith He must be in us, and we must be in Him by Love, or no Blessedness when we die. If in Him so, who is Ever blessed, we shall be blessed than and ever. Blessed with all possible Blessedness. For all consists in our Rest and His Recompense. 
2 Thes. 1. 7. Heb. 11. 26.  We shall than Rest from our labours. The Troubles both of Natural and Spiritual Life. The Toils and Temptations of a Mortified Course. And Ails and Accidents of a Mortal Body. The Grave is their Bound and our Bed. Which when Godliness moves God to make it, gives us (against all weariness of Body and Soul) a full, sweet, and blessed Rest. 
Isa. 57 2. ●   
And than, Our works follow us. At Death than they must not be to do, how can they follow if they were not before? Indeed, some 
1 Tim. 5. 25.  go to Heaven before us to open the Door when we come, and receive us into everlasting habitations. 
Lu. 16. 9 Mat. 6. 19  Our Treasure is there laid up ready for us to receive; and our Passage and Entrance made sure; God for our Charitable Expenses on the Poor, being willing to Receive us. They are both our Bankers and Porters in Heaven, 
Chrysol.  whom we for God's sake Relieve and Help on Earth.  
Works, but good works follow. 
Lu. 13. 27. Mat. 6. 5.  Ill ones go another way to Hell, and vain ones stay behind on Earth. Good deeds attend us in a Train to Heaven. The Children of our Goodness by His Grace, which Rise up than as high as it, 
Pro. 31. 28.  and call us Blessed.  
Even so saith the Spirit. (There's God's Seal.) So said a voice from Heaven (There's God's Word.) To S. John▪ (There's God's Witness.) Who must not Hear but writ this. (There's God's Warrant.) A Warrant for the Dying Saints Salvation, witnessed under God's Hand and Seal. And not from thenceforth When Purgatory pains are past, but from henceforth when Death is present. A Bed of Fire so fierce and long as that is made, would be more like Procrustes (a Tyrants than a Saviour's) Bed, without all Ease or Rest. It is not their Sins, but their works follow them. They leave 
1. Cor. 15. 17. Col. 2. 12.  these in Their Grave on Earth, or rather their Saviour's, and purge all their filth away in their Tears, and His Blood. These go after them to make them not long Tormented, but presently Blessed. In Heaven (out of Purgatory) which is the last and great Reward and Good of Good Works. Dorcas for all her good Works, did die. 
Gal. 6. 9 Heb. 6. 10. Act. 9 39  Those Dear souls whose study and work it was to do all good, 
Mat. 24. 46.  are dead, yes, and blessed too, because found so doing. To souls and bodies all Acts of Goodness. They died (as they lived) not of the World, but in the Lord. With a sweet scent and savour in the Nostrils of God and Man. And now they have their Rest, their Reward, and are Blessed.  
So let us live and do, and die, and Rest in Thy Bliss, O Lord.  

The Prayer.  
O Lord God, since to live in Christ is the way to die in Him, and to die in Him the means to be blessed; let me be in Him all my life, that I be not out at my death. Let me not cut out myself by my Infidelity, nor keep Him out by my Impenitency; but humbly and constantly by a holy Faith and Life, Keep Him in me, and me in Him, that I may ever be in the way to be blessed. And O Lord Jesus Christ, who art the Centre of all Rest, and Reward of all Goodness, let me always move to Thee by Thy Holy Spirit the Mover to all good; and work for Thee 
Phil. 4. 13.  by Thy Grace the strength for all goodness, that Death may ●e my blessed Rest. An end of all my Sins and Sorrows, and Beginning of that Blessed Eternal life which shall never have an end: O let me so Do and Die, Work and Rest, To Thee and By Thee, and In Thee, and for thee, to be for ever blessed With thee, Lord Jesus.  
Amen.    

A Saints Departure, A Going to Christ, (III.) Meditation of the Good After Death.  Upon Phil. 1. 23. Having a desire to Departed and to be with Christ, which is far better. 
DEath is that which a Sinner 
2 Cor. 5. 6.  abhors, a Saint desires. Yet it is not Simply for itself Desirable, but as a passage to God, a way to be with Christ. With Him in Heaven, as we cannot be on Earth. He is with His Church and us in it, to the end of the world by His Spirit 
Mat. 28. 20. 2 Cor. 13. 5. Gal. 4. 19  and Providence. And we are with Him (yea and in Him too) by our Holy Faith and Conscience. He is Spiritually form in us on Earth, but Gloriously seated for 
Eph. 2. 6. Col. 3. 2. Phil. 3. 20.  us in Heaven. Yea, there we are with Him, and in Him too, by our Hearts and heavenly-mindedness; But Death brings us to Him, and puts our Souls into the possession of Him and His Presence in Heaven.  
For That, Death is desirable. Because He and Heaven are most to be desired. For that is far better than any state on earth. Incomparably, Absolutely, Infinitely, Best of all. This life is but the shadow 
Luc. 8. 13.  of Good, There's the substance. Here we do but half live, (the Body by the Soul) but there 
Gen. 2. 7.  we do entirely live, because the Soul lives by God. Here is nothing but Woe (the Death of Life.) There all things of Joy 
Job 14. 1. Mat. 25. 23. Ro. 8. 18. Mat. 25. 46.  without sense or fear of Death and Woe. Here our life at best is a moment. There our life at lest is an Eternity. Here we have some fellowship with Saints, There 
1 Joh. 1. 3  we have all fellowship with Angels. Here we are in Perpetual Fights with Devils, There we are 
Eph. 6. 12.  in Everlasting Triumphs with the Saints. This is the life of the Cross. That is the life of the Throne. So than, if no Compare betwixt Substance and Shadow, a Whole and Half a life, All Woe, and No Sorrow, Time and Eternity, Angels and Men, Saints and Devils, Fights and Triumphs, a Cross and a Throne, It's far better to be in Heaven than Earth, with God than Man, with Christ than the World.  
And God gave His Servant what he did desire. To do good he would live, To go to Christ he did die. That was the desire of his Soul, to do good on Earth. This was the end of his Desire, to reap good in Heaven. So let me O Lord Do, Design, and Desire! Let me live to Thee, let me groan after Thee. And because this poor Tabernacle of the Body must be put of before I can be clothed with my house from Heaven, 
2 Cor. 5. 1.  as Christ is my Joy, let Death be my Desire. To be with Thee and Him let me desire to die; for if that be the best I can wish (as my last end) This is good for me to desire (even my last hour) because appointed by God to be The way to That. And why should I desire to live, if to departed be far better, and to be with Christ, Best of all? So fitted for Thee, so to go to Thee, Come Lord jesus, 
Rev. 22. 20  come quickly. When thou wilt, let me departed▪ To be Blessed let me be Dissolved. Let Death be with me, so I may be with my Saviour.  

The Prayer.  
O Lord God, who hast made Death not Destructive to my Being, but Conductive to my Bliss, let me love Thee whilst I live, that I may not fear Death when I die. And however it look formidable to my Flesh, let it be Amiable to my Faith. Make me therefore by all holy Acts and Cares of Faith and Godly Life to Assure my Being with Christ, that I may Entertain the Messenger with joy, which comes to bring me to Him. What Thou seest good for the Comforts or Crosses of my life, for the lengthening or shortening of my days, That do in Thy Wisdom; Only let my End be so Blessed as to make me be with Him which is Best of all. Unprepared let not Death found me, jest it leave me unblessed. O Lord God of all Goodness and Comfort, Grant me this Grace and mercy in life and death, for His sake who did live and die for my Salvation and Comfort, jesus Christ our Lord.  
Amen.     

The Period of the Book, and Prayer of the Author.  
My Pen is at a Period, and if thy Heart answer my Aim, at a full and good Point. For so my Meditations and Prayers will have both their Bond and Bliss. If thy Devotion be more Church-like, and thy Conversation more Godlike, That Quicker, and This Better, they william. For than God's Glory will be more Advanced, and thy best Good Promoted. Thy Conscience more clear and right, and thy Comfort more sound and firm. Conscience like a Clock (set and kept well) strikes true Peace. And is best when it observes Church- Times & Rules, because (as the Moon) she takes her light from the Sun of Righteousness. If none of this in thee be their Issue, in effect all is endless. If any good Service be done to thy Soul, look not at the poor Pen which writ, but the holy Hand which guided it. The first Mover and blessed Author of all (if we Think, Intent, Desire, Endeavour, Speak, Do, or Receive any Good.) And by the favour of God's Providence and Assistance, thou mayst have more Blessing by The Hand, and see more of the Pen. For what is past, if any thing have been Done or Received to thy Benefit in order to Gods Will and Thy Soul, My Request, which I know thy Devotion and Conscience will easily Grant (and I pray God to Seal) is, Give the Instrument thy Prayer, and the Author thy Praise.  
Glory be to Thee O God.  
FINIS.   

Besides the mispointing and misplacing of words and Quotations, which thy Reason will rectify, and thy Charity pardon, thou shalt do well to amend these with thy pen, that thy Devotion be not disturbed, or thyself puzzled.  

ERRATA.  
PAge 40. line 22. read it in for it it. p. 42. l. 15. r. Wit-sunday for Whit-sunday. p. 46. In Marg. r. Tatius de Mortif. p. 60. l. 12. r. else for also. p. 94. l. 17. r. my for me. p. 150. l. 11. r. Sun for Son. 210. l. 3. r. a Spirit (left out after that Spirit.) p. 231. l. 12. r. Incarnate for Uncarnate. p. 238. l. 24. r. breeds for brood. p. 241. l. 13. r. many for may. p. 287. l. 23. r. Petty for Pity. p. 384. l. 6. r. Apple for Apostle.    

The Stationer to the Reader.  
WHereas I have printed a Manual of Devotions, called Sacred Principles, etc. by no other Name of the Author but Philo-Christianus; I have got leave to tell thee, that Those Devotions and These have both one Father, who calls himself in Them, and shows himself in These One and the Same, and hopes ever shall appear and be no other than a Lover of all that love Christ, and profess His Name,  
Philo-christianus.   

A Particular of the Meditations and Scriptures on which they are grounded.  
The Subject. The Text. The Page. Sunday's Meditations for The Lord's day, Rev. 1. 10. 1 Palm Sunday, Mat. 21. 8. 7 Easter Day, Mat. 27. 65. 13 Monday, Luke 24. 34. 21 Tuesday, Luke 24. 39 27 Rogation Sunday, Joh. 16. 23. 33 Whitsunday, Acts 2. 3. 42 Monday, Acts 10. 44. 48 Tuesday, Acts 19 6. 54 Trinity Sunday, Mat. 28. 19 61 Holy day Meditations for S. Andrews Day, Mat. 4. 20. 76 S. Thomas Day, Joh. 20. 29. 80 Christmas Day, Luke 2. 10. 85 S. Stephen's Day, Acts 7. 59 90 S. John's Day, Rev. 1. 9 95 Innocent's Day, Mat. 2. 18. 100 Circumcision, Luc. 2. 31. 105 Epiphany, Mat. 2. 11. 110 S. Paul's Day, Acts 9 5. 116 Purification, Luke 2. 22. 121 Holy day's Meditations for S. Mathias Day, Acts 1. 26. 126 Annunciation. Luke 1. 28. 131 S. Marks Day, 2 Tim. 4 12. 143 S. Phil. & Jac. D. Joh. 14. 8. 148 Ascension Day, Psal. 47 4. 154 S. Barnabas D. Acts 4. 30. 160 S. Joh. Bapt. D. Luke 1. 63. 166 S. Peter's Day, Mat. 16. 18. 170 S. James ' ss Day. Acts 12. 2. 178 S. Bartholom. D. Mat. 10. 3. 183 S. Matthews Day, Mat. 9 9 183 Michaelmas Day, Heb. 1. 14. 195 S. Luke's Day, 2 Tim. 4. 11. 200 S Sim. & Jud. D. Judas ver. 1. 205 All Saints Day, Psal. 149 9 209 Holy Fasts Meditations for Wednesday, Mat. 27. 50. 222 Friday, 1 Pet. 2. 14. 231 Ashw. and Lent, Luke 4. 2. 240 Ember weeks, Acts 13. 3. 249 Eves of Holy Da. Mark 15. 42. 258 Holy Week, before Easter, 266 Monday, Luke 22. 44. 270 Tuesday, Luke 22. 48. 277 Wednesday, Joh. 11. 50. 288 Thursday, Mat. 27. 24. 291 Good Friday, Mat. 27. 46. 298 Saturday (Easter Eve,) Mat. 27. 61. 308 Meditations Sacred upon Baptism, Gal. 3. 26. 324 H. Communion, 1 Cor. 11. 34. 330 Marriage, Mar. 10. 8. 339 Penitential, upon Haunt of Gild, Psal. 51. 3. 351 Early Dooms. Day, 1 Cor. 11. 31. 357 Sinners Hope, Luke 7. 367 Preservative in Truth & Grace Against Apostasy In Religion, Joh 6 68 378 In Goodness, 2 Pet. 2. 22. 389 Against Inconstancy in Faith. Eph 4. 14. 398 Cordial for Sickness Jobs Consumption. Job 19 25, etc. 411 David's Ulcer, Ps. 38. 5, etc. 419 Hezekiahs' Plague, Isa. 38. 13. 4●7 Preparative for Death The Good of Death. In it, In Simeon, Luc. 2. 29, etc. 437 At it, From S. John, Rev. 14. 13. 443 After it, By S. Paul, Phil. 1. 23. 449  
The several Prayers upon all these Subjects see after the Meditations.  
Prayer for the Lords Day. page 5.  
After the Meditation, and so for the rest, etc.  

The Substance of the several Advertisements.  
1. Touching the Dominical Feasts after the Preface.  
2. Touching the use of the Holy Days. 70  
3. Touching their Number and Choice. 138  
4. Touching the Church's Fasts. 216  
5. Touching the Holy Week. 265  
6. Touching the Sacraments, and other sacred Subjects. 317    

A Sum of the Particulars and Contents in all, by way of Alphabet.  

Accusations of Saints old. page 91  
Angels our Curates, Keepers. 137  
Against them no Arms. 181  
Apostasy, in life worst. 391 392  
Apprehension of Christ, how Hellish, how a Holy one. 227  
Applause, no Bliss. 10  
Avarice, all iii. 219  
Bath for Sin. 354  
Baptism of Infants. 106  
Baptism. Our Honour. Holy Influence on life. 325  
Baptist. v. Meditation on Day.  
Bloody Sweat. 271  
Calling of Christ to be answered. 76  
Charter of Christ and Seal. 33  
Christ 

His Po●p poor, pag. 8. Power. 9  
His Cry on the Cross, whence. 300  
What ●● cries. 302  
His Sepulchre, v. Sepulchre. 308    
Church Catholic sails not. 175  
Church of England Rightly Reform. Truly Catholic. 381  
Church of Rome, v. Rome.  
Church the Forge of the Holy Ghost. 46  
Churching of Women good.▪ 222  
Holy Communion Requires Preparation. 331  
Profanation dangerous. ibid.  
Comfort. A Divine work (not for all.) ib. 162  
Conscience a Court of Justice. 163  
Consumptions, Comfort 414  
Conveyances of the Holy Ghost. By 

Preaching. 51  
Baptism. 54  
Laying on Hands. 56    
Cordials in Sickness 

Job ' s. 414  
David ' s. 422  
Hezekiah ' s. 430    
Day of the Lord. v. Lords Day.  
Death of Christ how Just, Good. 443  
Death, how Desirable. 450 

The Good of it, p. 437. 443. 449  
Blessed, if life good, p. 38. 443  
Plea against it, v. plea.    
Dooming others, ill. 191  
Easter Day, v. Resurrection. Monday. p. 21. Tuesday 22  
Elixir for the Sick. 433  
Establishment 

1. Truth. 406  
in 2. Goodness. 406    
Eternity, Comfort of Misery. 416  
Eves Fasts, fit and good. 258  
Faith best, when without sense. Above  
Reason. Not Assurance. 81. 83  
Fasting. Virtues of it. 244  
Fasts of the Church. 215  
Their Reasonableness. 217  
Fast of Lent. 218  
Folly of Sin. 420  
Friends three, never failing a Saint 201  
Gain by Loss: 186  
Gift for God (the Heart.) 108  
Gifts of H. Ghost, which best. 45  
Guilts 

Haunt. 351  
Purge. 354    
God. How visible. 141  
Centre of the soul. 406 

All sufficient. 151    
Good-Friday-devotion: 291  
Good Works make good Ends. 445  
Grave. v. Sepulchre.  
Holy Days good. 70 

Their Number and Choice. 138    
Holy Ghost, v. Spirit.  
Hope for Sinners. p. 191. and 363  
Inconstancy in Religion, ill. 398  
Imposition of Hands, Apostolic. 56 

How and when Required. ib.  
Ill Neglected, Opposed. 57    
Innocency of Christ. Necessary. Evident. 291  
Innocents' found Butchers. 102  
Judging ourselves prevents judgement. 351  
Kiss of Judas. 277 

Cover of mischief. 379    
Laying on Hands, us Imposition.  
Lent Fast, old, pious, how possible. 240  
Life in Heaven the only life. 450 

Best plea for life. 430    
Lords day. How it Ros●. How of old famous. 2, 3 

The Spirit's Market day. 4    
Loss for Christ, gain. 186  
Lets Religious use. 126  
magdalen's Repentance and Release. 371 

Schoolmistress of Repentance. 373  
The penitent ●inners Hope. 363    
Mahomet's Imposture. 25  
Makebates in Married, Devils. 347  
Marriage Union. 341 

Thoughts. 342  
Duties. 343    
Martyrdom, Kind's of it. 100  
Ministers 

How to be qualified, called. 250  
Not to be forsaken. 202  
And Priest's, indifferent Names. 246    
Ministry 

Of Word and Spirit One. 49  
Dangerously divided. 50    
Mediator of Prayer. Christ. 36 

None like Him. None but Him. 36    
Names & not out of Scripture, not ill. 449  
Offerings to Christ best most fit. 111  
Ordinations of Ministers require our Prayers. 252  
Parity. None in Angels. 196  
People Fickle. 10  
Penances, not to be Excessive. 363  
Perambulations of good use. 38  
S. Peter 

Not Rock of the Church. 174  
Not Prerogative at Pentecost. 44    
Polygamy, suffered, not ordered. 340  
Preservative of God above all malice. 98  
Popularity, v. Applause.  
Prayers Charter great for all Good, Eternal, Spiritual, Temporal. Limited. Sealed by Christ. 35 

By Christ Most Noble, Effectual, Only sufficient, 36    
Providence, served by all persons▪ Things. 284  
Purgatory. None after Death. 446  
Religion. Cloaks and Covers of it. 169 

How it binds to God. 406    
Reluctancy, no sign of grace, but guilt, how. 293, 295, & 297  
Repentance 

Fruits of it. 363  
Process in it. 357  
Discretion limits it. 360 374  
Aggravates Sin. 359  
Judas, how far his repentance went. 280  
Peter our Pattern. 374    
Resurrection of Christ, Power, 19 

Grounds, p. 15. fruits of it. 17  
Our Resurrection fr●m Sinn●, Woe, Death. 18  
Evidence for it. To Ear, Eye● Hand, Touch. 27    
Resurrection spiritual how to appear. 30  
Rock of the Church, Christ. 173  
Rogation-Sunday week. 33 

Usages how old, good. 38    
Rome. No promise of H. Ghost like Jerusalem. 44 

Not the Catholic, but a particular Church. 173  
As Differing from us not good. 384    
Sabbath Day Buried, Deposed, p. 28. 312  
Saints 

Prerogatives. 434  
Honours just. 210    
Sepulchre of Christ, Burial of our 

Sins, Woes. 310  
Comforts, Lessons of it. 312    
Service of God, best. 206  
Servant of Christ, great: 205  
Sins pardonable, though great, many. 369  
Sinners hope, v. Hope.  
Sins weight. 23  
Best Fruit Repentance. 421  
Spirit of Giddiness. 405  
Spirit, v. Gifts, Ministry. 

How 

Discerned. p. 50. & 403  
Conveyed. p. 51▪ & 55    
By what Ministers, Means. ib.  
Not severed from the Word. 400  
Falls not by Chance. 157  
Not in every Mouth. 400    
Tongues of fire, why? 43  
Trinity a Mystery. 63  
Revelation of it. Feast to it. 65 

When and why? Observation.  
How best, good. 66  
Enemies to it. 62  
B. Virgins 

1 Honour, good. 133  
2. Adoration, ill, 135      
Unity of the Godhead, Evidence of it. 63 

Enemies to it. 61    
Unity of Churchmen good. 143  
Whitsunday. 

How 

Wit-Sunday. 42  
White-Sunday. 43    
To the Gentiles also. 49    
Word of God and Spirit One. 50 

What it is. A Pulpit makes it not. 49    
Zeal, mask of Fury. 91   
FINIS.